| LI BRARY O F COSGRKSS. | 
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{UNITED STATES OF AMERICA.* 



WHERE IS HE? 

4rt 



OB, 



THE DOCTRINE OF AN INTERMEDIATE PLACE 



CAREFULLY CONSIDERED. 



BY 

Eev. J. S. J. M'CONNELL, 

Philadelphia Annual Conference. 



{ 



PHILADELPHIA : 

PEKKINPINE & HIGGINS, 

No. 56 North Fourth St. 




% 



Entered according to Act of Congress, in the year 1868, by 

PERKINPINE & HIGGINS, 

In the Clerk's Office of the District Court for the Eastern District 
of Pennsylvania. 



Westcott & Thomson, 
Stereotypers, Philada. 



WHEEE IS HE? 



CHAPTER I. 

" Come, let us talk of Death, and sweetly play 
With his black locks, and listen for a while 
To the lone music of the passing wind 
In the rank grass that waves above his bed." 

Henry Alford. 

" nnHERE is hope of a tree, if it be cut down, 
-*- that it will sprout again, and that the ten- 
der branch thereof will not cease. Though the 
root thereof wax old in the earth, and the stock 
thereof die in the ground ; yet through the 
scent of water, it will bud, and bring forth 
boughs like a plant. But man dieth, and 
wasteth away ; yea, man giveth up the ghost, 
and where is he ?" Job xiv. 7-10. 

Thus spake Job thousands of years ago ; and 
thus men have spoken in all ages of the world. 

7 



8 WHERE IS HE? 

New forms and new faces meet us upon every 
avenue of life, and the old go down to silence 
and to death. " Your fathers, where are they ? 
and the prophets, do they live for ever ?" Alas ! 
there is an appointed time to man upon the 
earth. He must accomplish as an hireling his 
day, and then go — where ? 

" Friend after friend departs : 
Who hath not lost a friend ? 
There is no union here of hearts 
That finds not here an end." 

Death is written upon everything. The 
flowers of spring bloom and shed their fra- 
grance, apparently that they may die. The 
falling autumn leaves and the sad autumn 
winds are but the forerunners of Nature's night, 
when, beneath her sheet of snowy whiteness, 
she shall sleep till the resurrection-morn of 
spring. Man ! wonderful man ! the climax of 
creation ! the mysterious work of Deity, which 
angels desire to comprehend while attending 
upon his footsteps along the rough and thorny 
pathway of life ! — man, the object of the immea- 






OR, THE INTERMEDIATE PLACE. 9 



surable love of the Holy Trinity! — "man 
dieth and wasteth away ; yea, man giveth up 
the ghost, and where is lie ?" 

Where is Methusaleh, who stood so long 
as the connecting link between the Adam 
formed by the creative power of God and the 
faithful preacher of righteousness, the Adam of 
the post-diluvian world, who sailed upon the 
mighty waters gathered by the opening of 
heaven's windows and the breaking up of the 
fountains of the great deep? Where is the 
great apostle to the Gentiles, who stood upon 
Mars' hill as the " setter-forth of strange doc- 
trines " concerning a future life, astonishing the 
wisest of the Greeks — that apostle who reasoned 
of righteousness, of temperance, and of judg- 
ment to come, until the vile Felix trembled 
upon his throne? Alas! it has been true in 
the past, as it is now, and will be in the future : 
" Men appear upon, and disappear from, the 
stage of life, as wave meets wave and parts 
upon the troubled waters." 

All may not waste away by the slow process 



10 WHERE IS HE? 

of disease; all may not be stricken down as 
suddenly as with the lightning stroke, yet, 
slowly or rapidly, all are tending toward the 
place of the fathers. 

The dissolution, which we call death, is not, 
however, an object of dread in itself; quietness 
is its state. Noise, bustle, confusion, conscious- 
ness of pain, belong alone to life. Sleep is wel- 
comed by the hale and hearty, because of the 
quiet it affords, the rest that accompanies it, 
and the recuperation it ensures. Sleep is 
courted by the sick and suffering, that con- 
sciousness of pain may be driven away; that 
the harmony of disturbed physical laws may 
be induced ; that health may be promoted and 
vigor restored. Death, which is so frequently 
called sleep, the absence of noise, strife, cares, 
anxieties and the various ills of life, is by no 
means an object of dread. It is only dreadful 
in connection with the query, " Where is he ?" 

The mystery in which we are involved with 
respect to the continuance of the spirit's life ; 
the mystery as to the place of the abode of that 



OR, THE INTERMEDIATE PLACE. 11 

which was the real friend, the true lover, the 
affectionate parent or kinsman, the loving dis- 
ciple, the honest man, the substantial being, is 
what causes death to be regarded as an enemy 
to our humanity. The mind does not for a 
moment entertain the thought that death blots 
out our being ; though unable to give the phil- 
osophic reason, it almost intuitively receives the 
philosophic idea that it is but a separation 
of the spirit from matter, a yielding up the 
ghost. AVho knoweth of that spirit's travels? 
Who can tell whither it has taken its flight ? 
The tree felled by the woodman's axe, we see. 
The flower fading and cut down by the scythe 
of the reaper ; the sun sinking down behind 
the darkening west; — these we behold again, 
and yet again, causing us to struggle with 
strange fears and stranger hopes ; fears, that 
when our course is run, and we sink to rest 
in the grave, we " shall rise no more, never 
more see light;" hopes, that after all the Hand 
that guides the rising and the setting of the 
sun will guide us through the darkness of our 



12 WHERE IS HE? 

sepulchre to a bright and joyous existence 
beyond. 

Every time we stand at the bedside of the dy- 
ing, and see the dampness gather in drops upon 

the brow, and the eye assume a singularly glassy 
appearance ; every time we stand where lies the 
cold and senseless form of a brother man ; every 
time we meet around the open grave to deposit, 
as a sacred trust, the ashes of our fellows, — we 
may hear the anxious voice of unchanging 
friendship and love uttering the words, " Man 
dieth and wasteth away; yea, man giveth up 
the ghost," and asking, as though afraid of the 
answer, " Where is he f* 

" Beneath the cypress' solemn shade, 

As on surrounding tombs I gazed, 
I wept and thought of friends there laid, 

Whose hearts with warmest love had blazed. 
Where are those friends my heart doth lack, 

TThose words in grief gave peace ? Ah, where t 
And Fate, by Echo, gave me back 

This short but just reply, ' Ah, where f " 

When man saw for the first time his fellow 



13 

in the cold embrace of death, what strange 
thoughts must have passed through his mind ! 
Death, to the brute creation, he may have un- 
derstood, but what was it to man ? He became 
enveloped in mystery. We can imagine him 
turning unconsciously to the regions of space, 
to discern, if possible, the spirit of his brother 
man in its passage from a world of sin. His 
eye becomes dazzled by the brightness of the 
sun's glorious rays and his lips move, almost 
involuntarily, in an address to the source of 
light : " Tell me, O Sun ! thou who dost send 
thy light to every nook and corner of our 
world, chasing away gloom, dispelling dark- 
ness, infusing with warmth the ice-bound re- 
gions, and changing earth from a cursed and 
barren wilderness to a rejoicing and blooming 
garden; tell me if in thy travels thou hast 
seen; tell me if in thyself is found the home of 
the spirit of my brother, torn from my side by 
death. He wasted away; he gave up the 
ghost. Where, O Sun ! where is he ?" The 
only answer returned, as if in mockery, is from 



14 WHERE IS HE? 

Echo. Where is lie? The man wanders in the 
fields until, as a virgin queen, the moon comes 
forth in her delicate splendor, commending her- 
self as a friend. We can imagine him thus 
addressing her : u O Moon ! thou dost give light 
in darkness ; when the sun goes down at even- 
tide, thou dost arise in thy purity and scatter 
thy gentler rays around. The spirit cannot 
pass away in gloom, for all is light around us. 
Tell me then, O Moon ! where is the spirit of 
my brother ? Where is he ! Where is he ?" 
The night winds carry back the voice, and in 
idleness the words upon the ear of him who ut- 
tered them, Where is he? 

The stars, crowding almost every spot of the 
vast canopy, filling the spacious upper firma- 
ment, seem in their twinkling brilliancy to 
preclude the passage of the spirit of man, un- 
noticed, beyond their spheres. Man, notwith- 
standing his anxiety for a solution of the mys- 
tery, obtains no answer from any of the millons 
of stars that beautify the realms of space. 
Where is he? still remains unanswered, sorrow 



15 

is unabated, grief is unassuaged. Man, left to 
himself, finds no consolation, no hope, no ray 
of light from beyond the grave. Even Job, 
whose faith in the resurection of the dead is so 
often brought before our minds by the com- 
forting words " I know that my Redeemer 
liveth," associated his confidence in that liv- 
ing Redeemer with doubts respecting the re- 
deemed ; and we find his hopes leaping over 
the grave, as a chasm of darkness, to find their 
fruition in the glories of the " latter day." 

Oh the unbounded love of God ! Just as 
reason is about to forsake her seat, because 
overwhelmed with the difficulties attending the 
entrance of death into the human family, the 
great and holy Creator, who delighteth in all his 
creatures, gives us his word to be " a lamp to 
our feet and a light to our path." Immedi- 
ately the gates of death are unbolted; they fly 
back upon their hinges, and the hitherto im- 
penetrable veil is rent in twain. Then human- 
ity, cursed for sin, finds a knowledge of the 
glory of God in his providence over men. The 



16 WHERE IS HE? 

hitherto incomprehensible dealings of the Cre- 
ator, have their mysteriousness removed, and 
man is led no longer to contemplate death as 
his last end, but as the threshold over which he 
may step out into a broader, higher and 
ETERNAL LIFE. 

" Why should we start and fear to die ? 
What timorous worms we mortals are ! 
Death is the gate to endless joy, 
And yet we dread to enter there !" — Watts. 



CHAPTER II. 

" The spirit is not there ! 
It is but lifeless, perishable flesh 
That moulders in the grave ; 
Earth, air and water's ministering particles 
Now to the elements 
Kesolved, their uses done." — Southey. 

"\TTEEP not for thy loved and precious ones 

whom thou hast laid asleep ; " behold the 

Lion of the tribe of Judah hath prevailed to open 

the book and to loose the seals thereof," and 

the " glory which gilds its sacred page" shines 

all around us, as we journey through this " vale 

of tears." It becomes brighter, and brighter 

as we approach the portals of the tomb, and we 

exchange it only for the unreflected light of 

God himself. Where is he ? is no longer an 

unanswered question. Christ "hath brought 

life and immortality to light through the Gos- 

17 



18 WHERE IS HE? 

pel. He, in his own person, has demonstrated 
the subjection of death to his sway, and along 
the line of the ages he sends the comforting 
words, " I am he that liveth and was dead ; 
and, behold, I am alive forevermore, Amen ; 
and have the keys of the grave and of death." 
Rev. xviii. 1. 

Thanks be to God ! we are not left to mourn, 
like Job, that we must go down " to the land 
of darkness and the shadow of death ; a land of 
darkness, as darkness itself; and of the shadow 
of death, without any order, and where the 
light is as darkness." Job x. 21-22. 

Yet, is it not strange that so many answers 
are given to the bereaved in response to their 
inquiries concerning their loved absent ones? 
Some would tell them that they have gone 
down to the ground, like the beasts that perish, 
there to remain. What comfort for the sorrow- 
ful is here ? 

Others would tell them that, in a place pre- 
pared, they wait the summons to the throne ; 
that in some middle place, like a bird taken 



OR, THE INTERMEDIATE PLACE. 19 

from a small cage, and placed in a larger one, 
they wait and watch the approaching dawn of 
the day of their eduction to full and endless 
liberty. Such men as Dr. Adam Clarke, John 
Wesley, Scott, Magee and Campbell, together 
with Bishop Pearson, and the Protestant Epis- 
copal Church in general, and scores of learned 
and pious men of all denominations of Chris- 
tians, who would not advocate any doctrine 
which they thought would detract from the 
glory of Christ or the efficacy of his atone- 
ment, have held the theory of an " intermediate 
place" for the occupancy of souls between 
death and the resurection. 

AVhere this place is, they do not say. Mr. 
John Wesley says, " It has not pleased God to 
reveal anything concerning it in the Holy Scrip- 
tures ; and consequently, it is not possible for us 
to form any judgment, or even conjecture about 
it." — Sermons, vol. ii., p. 467. 

Can it be that the holy dead are in a place con- 
cerning which nothing is revealed in the word 
of God? Then are we indeed no better off 



20 WHERE IS HE? 

than we were before ; the light we have is min- 
gled with darkness, and we still seek in vain to 
penetrate the veil. 

Others, among whom we might name some 
of the greatest lights of the Protestant world, 
tell us that the souls of the holy stay not away 
from the source of blessing, but, as 

" Fire ascending, seeks the sun — " 

" A soul that's born of God 

Pants to view his glorious face ; 
Upward tends to his abode, 

To rest in his embrace." — Seagrave. 

Heaven is the home of the saints. There 
they gaze upon the unveiled brightness of Je- 
hovah's glory; they share the bliss which 
angels know, and walk with the Lamb in 
white. Mr. Charles Wesley, the poet of Me- 
thodism, differed greatly from his brother 
John in his views of the future abode of the 
saints. John Wesley said on Rev. xx. 13 : 
" Death gave up all the bodies of men, and 
Hades, the receptacle of separate souls, gave 



OR, THE INTERMEDIATE PLACE. 21 

them up to be reunited to their bodies/' 
Charles Wesley sang such words as these : 

" From death we shall quickly remove, 
And mount to our native abode, 
The house of our Father above, 
The palace of angels and God." 

Also, 

" Christ, our Brother and our Friend, 
Shows us his eternal love : 
Never shall our triumphs end 
Till we take our seats above." 

If probation alone is the time of conflict, 
then when it ends, "our triumphs end," and 
" we take our seats above." We might quote 
many more stanzas of his inimitable hymns, 
were it necessary, to show the current of the 
thoughts of this truly earnest man of God 
upon this interesting question of our hereafter. 
We refer the reader to the hymns of the M. E. 
Church, numbered 1075, 1086, 1089, and es- 
pecially to number 956 — 

u Come let us join our friends above," etc. 

Mr. Watson says the Scriptures intimate 
B 



22 WHERE IS HE? 

that the souls of good men are admitted to the 
presence of God immediately after death." 
(Bib. Diet., Art. " Intermediate State.") "In 
this intermediate but felicitous and glorious 
state, the disembodied spirits of the righteous 
will remain in joy and felicity with Christ until 
the general judgment, when another display of 
the gracious effects of our redemption by Christ 
will appear in the glorious resurrection of their 
bodies to an immortal life." Inst., vol. ii. 
p. 460. 

Mr. W. has been referred to by a recent 
writer as teaching "an intermediate place," 
but the expression " with Christ" which we 
have italicized, rather favors the doctrine of 
immediate entrance to heaven. In his exposition 
of Matt. xvi. 18, however, he considers " Hades " 
as referring to an intermediate place. 

The Heidelberg Catechism, now, and for 
over three hundred years, the voice of the Re- 
formed churches of Germany, asks this ques- 
tion : "What comfort is afforded to us by the 
doctrine of the resurrection of the body ?" The 



OR, THE INTERMEDIATE PLACE. 23 

answer given is, "that not only my soul after 
this life shall be immediately taken up to Christ 
its head; but, also, that my body, being raised 
by the power of Christ, shall be reunited with 
my soul, and be made like unto the glorious 
body of Christ." 

In the Shorter Catechism of the Presbyterian 
churches, the question occurs, " What benefit do 
believers receive from Christ at death ?" The 
answer is, " The souls of believers are at their 
death made perfect in holiness, and do immedi- 
ately pass into glory ; and their bodies, being 
still united to Christ, do rest in their graves till 
the resurrection." 

The Westminster "Confession of Faith" 
contains the following: "The bodies of men, 
after death, return to dust, and see corrup- 
tion; but their souls (which neither die nor 
sleep), having an immortal substance, immedi- 
ately return to God y who gave them. The souls 
of the righteous, being then made perfect in 
holiness, are received into the highest heavens, 
where they behold the face of God in light and 



21 WHERE IS HE ? 

glory, waiting for the full redemption of their 
bodies. 93 

Thus have we given the statement of this 
doctrine, of immediate entrance to heaven at 
death, in the chosen language of different 
branches of the Christian Church. AVe pro- 
pose in our next chapter to examine the objec- 
tions which are urged against the doctrine. 
We may be pardoned if we close this chapter 
with an entire hymn, appropriately showing 
the views of Charles Wesley, to whom we have 
before referred : 

*• Why should we lament the lot 
Of a saint in Christ deceased ? 

Lc: the world, who know us not, 

Call us hopeless and unl 
When from flesh the spirit, freed, 

Hastens homeward to return, 
Mortals cry — A man is dead ! 

Angels sing — A child is born ! — 
Born into the world above, 

They our happy brother greet ; 
Bear him to the throne of k 

Place him at the Saviour's feet : 



OR, THE INTERMEDIATE PLACE. 25 

Jesus smiles and says, Well done ! 

Good and faithful servant thou ! 
Enter and receive thy crown ; 

Reign with me triumphant now. 
Angels catch th' approving sound, 

Bow and bless the just award ; 
Hail the heir with glory crowned, 

Now rejoicing with his Lord — 
Fuller joys ordained to know, 

Waiting for the gen'ral doom, 
When the archangel's trump shall blow — 

Eise, ye dead — to judgment come." 



CHAPTER III. 

Ci Behold, amid celestial spheres 

The spirit walks the path of light : 
And hark ! the lvre for him who reigns, 
It wakes to more than angel strains, 
"Where youth immortal feels no blight, 
And bliss eternal knows no lc 

R. W. CUHHMAH. 

TX this chapter we are to consider the objec- 
tions to the doctrine of immediate bliss in 
heaven which have been presented by some of 
those who have written upon the subject. We 
shall present these objections as nearly 
sible in the language in which they have come 
to us, premising their consideration with the 
remark that if a theory which was introduced 
into the Church at a time of great corruption, 
had not exerted an influence in the interpreta- 



THE INTERMEDIATE PLACE. 27 

tion of certain passages of Scripture, we do not 
see how they could have been pressed into the 
service in which we find them. 

The first objection is : " that the soul sepa- 
rate from the body cannot be in the same 
place in which it is to be when reunited to the 
body. Soul and body in union being the pro- 
per condition of man, their disunion renders 
each part imperfect, and no imperfection can 
enter heaven." The force of this objection is 
lost when we remember that children and aged 
persons, whose conditions are vastly different, 
dwell in the same house. The child of yester- 
day is the man of to-day ; yet he dwells in the 
old house at home, the very place into w 7 hich 
he was born, from which he went forth to re- 
ceive mental training to qualify him for the 
business world, and to which he returned with 
a developed intellect, the glory of man on 
earth. We can see no more unreasonableness 
in supposing a disembodied spirit can and does 
occupy the place in which it shall dwell when 
embodied, than we can in the child living now, 



28 WHERE IS HE? 

where it shall live when it attains to manhood's 
years. 

If, however, the soul is an imperfection, be- 
cause separate from the body, where is its 
immortality? Its perfection, independent of 
union with the body, has ever been urged as a 
ground of its immortality by those who have 
written upon that subject from a natural stand- 
point. The corruption and imperfection of our 
bodies have ever been regarded as hindrances 
to the exercise of the soul's powers ; and death, 
the culmination of sin, has been looked upon by 
many as a remedial agent in the hands of God 
to remove corruption from those bodies, and fit 
them for the habitation of the blessed. 

It has been stated as a second objection, that 
in the day of judgment many will act as 
though they did not know their destiny until 
that period. They come, saying, " Have we 
not prophesied in thy name ? and in thy name 
have cast out devils ? and in thy name done many 
wonderful works ?" Matt. vii. 22. Let us re- 
member how necessary it is to the right under- 



OR, THE INTERMEDIATE PLACE. 29 

standing of heavenly and eternal things that 
they be impressed upon our minds by things 
earthly and temporal. Many scenes connected 
with the judgment day, as that day is described 
in God's word, are drawn from human trans- 
actions, and are to be interpreted accordingly. 
Instance, if you please, the opening of the books 
as described Rev. xx. 12. How frequently do 
men, even when they know the sentence of the 
law, appeal to their previous goodness in the 
hope of a lessening of the penalty or a final 
pardon ! Exhortations to prepare for judgment 
as certainly mean prepare for death as exhorta- 
tions to prepare to meet the Son of Man at his 
coming refer to that coming in the hour of 
death. As the trust* of many in their works 
will be found in that hour to afford no shelter 
or defence, the timely w T arning of such persons 
and exhortations to them to " be also ready" 
should not be construed into a proof of their 
ignorance of their destiny until " the great and 
notable day of the Lord." 

It has been further objected that the saints 



30 WHERE IS HE ? 

cannot enter heaven until after the judgment, 
which is to take place after the resurrection. 
To support this, we are referred to the words of 
our Saviour, Matt. xxv. 34 : " Then shall the 
King say unto them on his right hand, Come, 
ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the 
world." This, it is said, will take place at the 
general judgment; then the righteous will be 
called upon to " inherit the kingdom." 

The day of judgment is but a final and pub- 
lic consummation of man's destiny. It is not 
necessary for God to wait until the end of 
time to know the influence of men's actions 
and words, that, according to their works, they 
may be judged. Not at all. God sees the end 
from the beginning ; and while we would say no- 
thing to detract from the importance of that day to 
every son and daughter of Adam, we, neverthe- 
less, can not regard it otherwise than a provi- 
sion of the Deity 

" To vindicate his ways to men." 



OR, THE INTERMEDIATE PLACE. 31 

Every mouth must stop condemning the ways 
of Providence ; for when " the books are 
opened," and the why's and wherefore's of 
God's dealings are made known, every tongue 
will be loosed to exclaim, "Just and true art 
thou, O God ! true and righteous are thy judg- 
ments altogether." AVe cannot see that an 
individual judgment is at all inconsistent with 
a general judgment, which is but a manifesta- 
tion of the righteousness of God ; neither is it 
unreasonable, for we have in the regulation of 
human affairs principles precisely the same. 
The consideration of an appeal by a higher 
court does not prevent the incarceration of the 
criminal in the interval, and should a new 
argument be entered into to prove the justice 
of the previous trial, the bringing of the crim- 
inal from the prison to the court, and his sub- 
sequent remanding, do not show any unreason- 
ableness in the law or inconsistency in its 
officers. Again, instances have occurred where 
persons have enjoyed an inheritance without 
possessing it — titles, deeds and all ; and if so, 



32 WHERE IS HE? 

what is to prevent it in the economy of God ? 
Christians, here, receive the earnest of their in- 
heritance. The apostle teaches that now all 
things belong to Christians. His words are: 
"Let no man glory in men; for all things are 
yours ; whether Paul, or Apollos, or Cephas, or 
the world, or life, or death, or things present, 
or things to come ; all are yours ; and ye are 
Christ's ; and Christ is God's." 1 Cor. iii. 21-23. 
If all things are ours, so is heaven. " Fear 
not/' therefore, " little flock ; it is your Father's 
good pleasure to give you the kingdom." 
" There are many mansions " in his home above, 
and doubtless one can be found for you as a 
disembodied spirit ; and, when you are clothed 
upon with immortality, another more suitable 
to your requirements. 

If Matt. xxv. 34 indicates the absence of the 
blessed from heaven, between death and the 
resurrection, Matt. xxv. 41, " Depart from me, 
ye cursed," proves the presence of the evil 
there. How, we may ask, can the wicked de- 
part from him if they have not been with him? 



OR, THE INTERMEDIATE PLACE. 83 

This, it may be said, would be going too far. 
To say, however, that " depart" implies a 
going away from the presence of the Judge is 
not enough, for then " come" would imply a 
movement toward that presence or person. 
Whereas, both the cursed and the blessed are 
represented as before him. The whole is but 
an accommodating description of a general 
judgment, in which things unfamiliar are re- 
presented by the familiar separation of sheep 
from goats. 

The last objection which we shall consider 
here is, that " there are intimations of an estab- 
lished ordei* on the part of God to introduce 
all his saints to their final and glorious reward 
at one and the same time. Mark, we say ' final' 
reward." What reason the author of this ob- 
jection had to emphasize the word " final" so 
peculiarly, we cannot determine. The " final " 
act in connection with our salvation cannot, 
of course, take place until our bodies and souls, 
reunited, have an abundant entrance adminis- 
tered to them " through the gates into the city." 



3-4 WHERE IS HE ? 

Time ends when the dead arise ; hence no sub- 
sequent act can be first or last in time; but the 
" final n reward^ the highest degree of bliss, is 
so far on in the eternal ages, by which the life 
of heaven is measured, that we cannot conceive 
of a finality at all. Several passages are 
quoted as furnishing the intimations alluded 
to, but we shall content ourselves with an 
examination of the principal texts. 1 Thess. iv. 
15-17 : " For this we say unto you by the word 
of the Lord, that we which are alive, and re- 
main unto the coming of the Lord, shall not 
prevent them which are asleep. For the Lord 
himself shall descend from heaven with a 
shout, with the voice of the archangel, and 
with the trump of God ; and the dead in 
Christ shall rise first : then we which are alive 
and remain shall be caught up together with 
them in the clouds, to meet the Lord in the 
air ; and so shall we ever be with the Lord." 
AVe certainly acknowledge "an cxtablL-hed 
order " to be taught in this declaration of the 



OK, THE INTERMEDIATE PLACE. 35 

apostle ; but not such as can be regarded as an 
objection to the views we advocate. If the 
fourteenth verse of this same chapter had been 
regarded, the objection could not have derived 
even a supposed support from these verses. 
After informing the Thessalonians that he 
" would not have them to be ignorant concern- 
ing them which are asleep/' the apostle says, 
v. 14 : " For if we believe that Jesus died and 
rose again, even so them also which sleep in 
Jesus, will God bring with him." It is true 
that those " who are alive and remain, shall 
not prevent" or go before " them which are 
asleep;" they have already gone to be with 
Christ ; but when the Lord " shall descend from 
heaven," he shall bring them with him. The 
same order is referred to by the apostle in 1 
Cor. xv. 51-52 : " AVe shall not all sleep ; 
but we shall all be changed in a moment, in 
the twinkling of an eye, at the last trump ; 
for the trumpet shall sound, and the dead shall 
be raised incorruptible, and ive shall be changed" 
Not before the dead are raised, nor yet at the 



36 WHERE IS HE? 

same time, though the change shall take place 
in a moment. 

" The dead in Christ shall first arise 
At the last trumpet's sounding, 

Caught up to meet him in the skies, 
With joy their Lord surrounding : 

No gloomy fears their souls dismay ; 

His presence sheds eternal day 

On those prepared to meet him." — Collyer. 

Heb. xi. 29-40 is the next passage pre- 
sented as supporting an established order: 
" And these, having obtained a good report 
through faith, received not the promises : God 
having provided some better thing for us, that 
they, without us, should not be made perfect." 
In order to properly appreciate these words, it 
is necessary to inquire what the promise was; 
for if we do not know what it was, we cannot 
tell how our reception of it is to augment the 
happiness of those who " died in the faith." 
Paul tells us that those who did not receive the 
promise " were seeking a country," verse 14; 
and this was not " the country from whence 



OR, THE INTERMEDIATE PLACE. 37 

they came out;" for if it had been, they "might 
have returned," but "they desired a better 
country," v. 15, 16. The promise to Abraham 
and his seed, was, that they should possess the 
land of Canaan for ever ; but Abraham's seed 
did not embrace his children according to the 
flesh, for it was said, " In Isaac shall thy seed 
be called ;" while of the children of Isaac, Esau 
was rejected and Jacob chosen. We need not 
trace the children of Abraham through their 
long line of tribes and families; suffice it to say, 
no truth is more plainly revealed than that the 
children of Abraham, through Isaac and Jacob, 
are not all counted for the seed of Abraham, 
but those alone, whether they be of Esau or of 
Jacob, who believe in Him in whom all nations 
of the earth are blessed. " Abraham rejoiced to 
see my day, and was glad," said the Saviour. 
" They which be of faith are blessed, with faith- 
ful Abraham," said Paul. "And if ye be Christ's, 
then are ye Abraham's seed and heirs accord- 
ing to the promise." Gal. iii. 9, 29. 

It therefore very plainly follows if Abraham 



38 WHERE IS HE? 

and all his seed are included in the promise, 
and believers in Christ, or Christ's seed, are 
also " Abraham's seed/' the promise cannot 
possibly be fulfilled so long as souls are born to 
Christ. Does this, however, prove that Abra- 
ham and the ancients w r ho have " died in 
faith" are not in the enjoyment of a high de- 
gree of bliss ? No, no ! For our Saviour has 
said, " Many shall come from the east and west, 
and shall sit down with Abraham, and Isaac, 
and Jacob, in the kingdom of heaven/' Matt, 
viii. 11. When they have all come from the 
different quarters of our world, " having washed 
their robes and made them white in the blood 
of the Lamb," w T ill not all those " who obtained 
a good report through faith, but who received 
not the promise," rejoice in its fulfillment? 
Then will they wish us "be made perfect" 
possessors of the heavenly Canaan, where there 
are 

" Sweet fields arrayed in living green, 
And rivers of delight." 

John xiv. 2, 3 has also been used as support- 



OR, THE INTERMEDIATE PLACE. 39 

ing the objection under consideration : "In my 
Father's house are many mansions : if it were 
not so I would have told you. I go to prepare 
a place for you. And if I go and prepare a 
place for you, I will come again, and receive 
you unto myself; that where I am, there ye 
may be also." It is urged with reference to 
this passage that it represents the reception of 
the righteous to the heavenly mansions as oc- 
curring " when Christ comes again, and not at 
the hour of death." * 

If the " coming of Christ " referred in every 
instance to his actual, personal appearance upon 
the earth a " second time without sin unto sal- 
vation," we might acknowledge the force of 
the objection ; but as that " coming " is spoken 
of in connection with various events, we think 
we have a reasonable right to refer it to the 
hour of death. This, perhaps, will be more 
apparent to the reader when we consider those 
passages of Scripture which teach the immedi- 
ate admission of holy souls to the realms of 
*Mattison's Immortality 102. 



40 WHERE IS HE? 

unending bliss, the blessed society of angels 
and the unveiled presence of God. In our next 
chapter we shall carefully examine the founda- 
tions of the supposed intermediate place. 



CHAPTER IV. 

" Oh see ! an awful world is this 
Where spirits are detained. Tis half a heaven 
And half a hell ! What horrid mixture here J 
I see before me, and along the edge 
Of rayless night, on either side, the shades 
Of spirits move ; as yet unjudged, undoomed, 
Or unrewarded. Some do seem to hope ; 
Some sit in gloom ; some walk in dark suspense ; 
Some agonize to change their state. Oh say, 
Is all this real, or but a monstrous dream ?" 

fTIHE advocates of the doctrine of an "in- 
-*- termediate place" claim to entertain the 
same views as were held by the Jews, espe- 
cially the Pharisees, " who believed in a resur- 
rection from the dead, both of the just and the 
unjust." A recent writer upon this subject says :* 
" The Jews, to w T hom our Lord w T as speak- 
ing, or at least the chief sect of that people, 

* Mattison's Immortality. 

41 



42 WHERE IS HE? 

held to the doctrine of an intermediate state. 
This is evident from Josephus' discourse to 
the Greeks upon that very subject. Joseph us 
was a learned Jewish historian, who wrote 
about A. D. 80. In his discourse to the 
Greeks concerning Hades, he says : ' Now, as 
to Hades, wherein the souls of the righteous 
and unrighteous are detained, it is necessary to 
speak of it. . . . This region is allotted as a 
place of custody for souls, in which angels are 
appointed as guardians to them, who distribute 
to them temporary punishments agreeable to 
every one's behavior and manners/ This 
passage," says the writer from w T hora we have 
quoted, " clearly sets forth the Jewish idea of 
the nature of Hades, as a receptacle of souls 
both good and bad ; and we cite it solely for 
this purpose, and not to settle anything directly 
as to the existence or non-existence of an inter- 
mediate state." 

Although this "discourse concerning Hades" 
has given a meaning to the word which causes 
an intermediate place to be associated with it, 



43 

it is not absolutely certain that Josephus wrote 
it ; nor is it at all certain that if Josephus 
wrote it he has presented in it " the Jewish 
idea of the nature of Hades as a receptacle of 
souls, both good and bad." Josephus wrote 
his "Jewish Wars" about A. D. 75, and his 
" Jewish Antiquities," about A. D. 93. This 
discourse, to have been written by him, must 
have been written about A. D. 85 or 95. We 
think, from internal evidence, no candid mind 
will fail to acknowledge that it is of much later 
origin. 

In the first paragraph we read that " Hades 
is a place in the world not regularly finished" 
Let this sentence be compared with the Jewish 
idea of the completeness and perfection of crea- 
tion and God's rest, and the conclusion will at 
once be reached that no such place ever was 
conceived of by an intelligent Jew. In the 
same paragraph we read that "angels are 
appointed as guardians, who distribute tempo- 
rary punishments agreeable to every one's 
behavior and manners." Where is the warrant 



44 WHERE IS HE? 

for attaching such an office as this to angels ? 
Yet this discourse professes to give the views 
of the Jewish people ; and Josephus professes 
to base all he says concerning their views upon 
the teachings of their prophets, from the earliest 
times. When we have so much revealed in 
the books which were received into the Jewish 
canon respecting the fixedness of that state 
which follows this life, we cannot for a moment 
believe a Jew would acknowledge that angels 
had power to inflict temporary punishments 
upon the souls of men. 

In the fourth paragraph of this discourse to 
the Greeks, these words occur : " They see the 
place or choir of the fathers and of the just; 
even hereby are they punished; for a chaos 
deep and large is fixed between them, inso- 
much that a just man that has compassion on 
them cannot be admitted ; nor can one that is 
unjust, if he were bold enough to attempt it, 
pass over." To say nothing of the striking 
resemblance of this language to that used by 
our Saviour in the utterance of the parable of 



45 

the rich man and Lazarus, we are led to ask, 
can it be possible that a person so impressed 
with the justice of God as were the Jews could 
so far forget justice as to have compassion for 
the sinner after punishment is inflicted ? If 
so, we have not so learned the truth. The 
words "eternal life in heaven," "everlasting 
fruition," " eternal punishment," " unquenchable 
fire," " worm never dying," " heavenly king- 
dom," " freed from bondage," and others of 
similar character, occur in this discourse, and 
the least we can say of them is, they savor 
very much of the New Testament. 

In the sixth paragraph we read : " For all 
men, the just as well as the unjust, shall be 
brought before God the Word ; for to him hath 
the Father committed all judgment ; and he, in 
order to fulfill the will of his Father, shall 
come as judge, whom we call Christ; for Mi- 
nos and Radamanthus are not judges, as you 
Greeks do suppose ; but he whom God and the 
Father hath glorified." In the seventh and 
last paragraph we find written : " For what 



46 WHERE IS HE? 

God hath concealed in silence will be then 
made manifest; what neither eye hath seen, 
nor ear hath heard, nor hath it entered the 
heart of man, the things God hath prepared 
for them that love him." When we consider 
that Josephus was a Jew, and doubtless in- 
dulged the same spirit of animosity toward the 
apostles and early Christians as did the rest of 
his sect ; when we remember that the gospels 
and epistles w T ere at first written, and hence 
that there were but few copies of the gospels, 
and fewer still of the epistles, extant in the 
time of Josephus, we may with propriety ask, 
How came he, in writing this discourse, to pre- 
sent the views of his own people in the very 
language of Christ and his apostles? We 
would attribute honesty, at least, to Josephus ; 
but in our desire to do so, an alternative is 
presented, — either he was honest, and did not 
write this discourse, or, in writing it, most de- 
ceitfully wandered from the path which he had 
marked for himself, " to prosecute his work 
with accuracy." Charity and strong presump- 



OR, THE INTERMEDIATE PLACE. 47 

tive evidence compel us to accept the former of 
these propositions. 

It may be asked in this connection, whence 
did this " Discourse concerning Hades " come ? 
We cannot tell. To answer, we might rum- 
mage through the works of hundreds of years, 
and even then not succeed in finding its real 
author. In " Took's Pantheon of the Heathen 
Gods/' and in fact in most of the standard 
classical works, we can find allusions to Pluto, 
Charon and the ferry, and the descriptions 
which are given of Pluto's kingdom and 
Charon's occupation lead us to the conviction 
that the " Discourse to the Greeks concerning 
Hades" is but the idea of the heathen mind as to 
the place for the custody of the souls of men, 
both good and bad, prepared under its present 
title in an age 'of corruption, that pernicious 
errors might derive a support from its declara- 
tions of what the Jews believed. 

Admitting, however, that Josephus was the 
author of this discourse, the question recurs, 
Does he properly represent Jewish ideas, or, as 



48 WHERE IS HE? 

he pretends, the ideas of the Pharisees, the 
most numerous and influential sect at the time 
he wrote ? Dr. Traill, in his essay " On the 
Personal Character and Credibility of Jo- 
sephus," says : " In deciding to call himself a 
Pharisee, he manifestly reserved to himself the 
liberty of being such only to the extent that 
might be necessary to secure his objects in 
making the profession. A Pharisee indeed was 
Josephus ! but his Pharisaism, we may con- 
jecture, w r as not much deeper than the thick- 
ness of his phylactery !" 

Mosheim remarks that u Josephus, as is well 
known, attempted to show that there was less 
difference between the religion of the Jews and 
that of other nations than people generally 
supposed, in which he frequently exceeds all 
bounds." 

Dr. Kitto says, " Josephus is not to be relied 
on in the account which he gives of the belief 
of his countrymen, as he appears to use terms 
which suggest one thing to the Jewish readers 



49 

and another to the Greeks and Romans, who 
scouted the idea of a resurrection." 

Dean Prideaux accuses Josephus of making 
very many mistakes, some of which respect the 
most important matters. 

Dr. A. Clarke in his " Commentary" finds 
several occasions to doubt the reliability of 
Josephus as a historian. 

We might bring forward the names of more 
than twenty writers who do not recognize the 
faithfulness of the record which Josephus has 
given of his own people and their belief. 

Paul was a Pharisee. When he stood before 
the council (Acts xxiii.), he declared himself to 
be a Pharisee, the son of a Pharisee. He had 
occasion then to refer to the belief of his sect, 
and he said, " of the hope and resurrection of 
the dead I am called in question." When he 
stood before Agrippa (Acts xxvi.), he appealed 
to the king's knowledge of the customs and 
questions which were among the Jews; and 
while he showed to the king and those who 
were with him that the promise of a future life 



50 WHERE IS HE? 

had been made to the fathers, and that the resur- 
rection of Jesus Christ, as the first that should 
rise from the dead, was the very thing which 
the prophets and Moses did say should come, 
we do not find a single allusion to either an 
unconscious or a conscious existence in an in- 
termediate state or place. In fact, he does not 
specify any change as having taken place in 
him with respect to his belief, except so far as 
that belief related to Christ. His hope in a 
resurrection remained, but the fulfillment of 
the promise of Moses and the prophets, as to 
the " first that should rise from the dead," 
had been seen in the resurrection of Christ. 
This fact, in connection with Paul's conversion, 
is worthy of remembrance, inasmuch as spe- 
cial passages from his epistles remain to be 
considered. 



CHAPTER V. 

" Hail, sacred truth ! whose piercing rays 
Dispel the shades of night ; 
Diffusing o'er a ruined world 
The healing beams of light." 

A ITE have endeavored to show that Josephus, 
if the author of the " Discourse concern- 
ing Hades," did not present us with the proper 
ideas of the Jewish mind. The proof which 
we have presented appears to our mind very 
conclusive of itself, and when considered in 
connection with what we have yet to present, 
will, we think, satisfy all reasonable minds. 

" The Bible," said Mr. Chillingsworth, " the 
Bible only, is the religion of Protestants." It 
matters not to us what Josephus, or even the 
" Fathers," may say, if their sayings will not 
measure up to this standard. If they agree 

51 



52 WHERE IS HE? 

with the Bible, well ; if not, let them not be 
brought forward as teachers of true doctrine. 

The term " Hades," on which the discourse 
we have examined is based, is Greek, and finds 
its correspondent in Hebrew in the word Sheol. 
All writers upon questions pertaining to a fu- 
ture life agree with regard to this. If, there- 
fore, they are corresponding terms, their mean- 
ing must be precisely the same. The word 
Sheol occurs sixty-four times in the Old Testa- 
ment. It is three times translated pit; thirty 
times, grave; and thirty-four times, hell. Of 
these sixty-four passages, we find but thirteen 
which seem to refer to a place such as is 
described in the " Discourse concerning Hades." 
We propose carefully to examine these passages, 
that their true import may be ascertained. 

In Gen. xxxvii. 35, Jacob is represented as 
refusing comfort; his son Joseph, whom he 
loved, is not. He believes that he has been 
slain by an evil beast ; yet he says, " I w T ill 
go down into the grave unto my son mourn- 
ing." 



OR, THE INTERMEDIATE PLACE. 53 

In Gen. xlii. 38, the possible death of Ben- 
jamin presents itself to the aged patriarch as 
his sons seek to take him with them to Egypt. 
He remembers Joseph's supposed sad end, and 
says, " If mischief befall him (Benjamin), by 
the way in which ye go, then shall ye bring 
down my gray hairs with sorrow to the 
grave" 

In Gen. xliv. 29-31, Judah repeats this 
language as he stands before his unknown 
brother in Egypt. ' 

Whatever the term grave signifies in one 
place it certainly signifies in the other. It is 
very evident it does not mean a place of sepul- 
chre, for Jacob supposed an evil beast had 
slain his son Joseph, and yet in the grave he 
expected to meet his son. So doubtless he 
used the word with reference to Benjamin, for 
the evil or mischief which he feared is spoken 
of as likely to " befall him by the way." 
What then can this word mean ? The sacred 
historian has another mode of expression, which 
we think sheds light upon this subject, and 



54 WHERE IS HE? 

unfolds the idea of Jacob's mind more 
clearly. 

In Gen. xxv. 8-10, we have an account of 
Abraham's death and burial : " Then Abraham 
gave up the ghost, and died in a good old age, 
an old man, and full of years ; and was gathered 
to his people" 

In Gen. xxxv. 29, we are informed that 
"Isaac gave up the ghost and died, and was 
gathered unto his people, being old and full of 
days." 

In Gen. xliv. 29, Jacob is represented as 
charging his sons, and saying unto them, " I 
am to be gathered unto my people : bury me 
with my fathers in the cave that is in field of 
Ephron the Hittite." In verse 33 it is said, 
" And when Jacob had made an end of com- 
manding his sons, he gathered up his feet into 
the bed, and yielded up the ghost, and was 
gathered unto his people" 

The expression, " gathwed unto his people" 
we regard as the meaning of the expression 



OR, THE INTERMEDIATE PLACE. 55 

"go down into the grave" If the one phrase 
referred to a place of burial, so would the 
other ; but the supposition of Jacob with regard 
to Joseph in the one case, and the long time 
elapsing between the actual gathering and 
burial in the other cases, preclude all allusion 
to sepulture. It might be said, however, that 
these expressions refer to a spirit-world in 
which there would be reunion ; and this we are 
prepared to allow, but not that that spirit- 
world was an intermediate place. Abraham 
was "gathered to his people" Not those who 
were buried in the cave of Machpelah, for none 
of his people, except Sarah, were buried there. 
Jacob was gathered to his people, but not 
buried until at least " threescore and ten days " 
had been spent in mourning for him. Gen. 1. 
3, 4. The terms prove only this and nothing 
more, that death admitted these patriarchs to 
the society of those whom they loved. Abra- 
ham should meet with Sarah, Isaac with 
Rebecca, and Jacob with his long -loved Ra- 
chel. Sheol had not the definiteness con- 



56 WHERE IS HE? 

nected with it which modern believers in an 
intermediate place would have us admit. 

The next passage which we will consider is 
Num. xvi. 29-33. The history is that of the 
rebellion of Korah, Dathan and Abiram. 
Moses, to show the divinity of his mission, 
which these men had questioned, said, " If these 
men die the common death of all men, or if 
they be visited after the visitation of all men, 
then the Lord hath not sent me. But if the 
Lord make a new thing and the earth open her 
mouth, and swallow them up with all that 
appertain unto them, and they go down quick 
into the pit (sheol), then ye shall understand that 
these men have provoked the Lord. . . . And 
the earth opened her mouth and swallowed 
them up, and their houses and all the men 
that appertained unto Korah, and all their 
goods ; they and all that appertained to them, 
went down alive into the pit (sheol), and the 
earth closed upon them, and they perished 
from among the congregation." Sheol is here 
translated pit, and the pit is so accurately 



OR, THE INTERMEDIATE PLACE. 57 

described as " the earth " with an " open 
mouth," swallowing not only men, but "houses 
and goods," that no argument is necessary to 
show that Sheol is not a correspondent of the 
Hades so elaborately described as " a place in 
the world not regularly finished." 

In 1 Sam. ii. 6, Job xi. 8, Ps. cxxxix. 8, Amos 
ix. 2, and other places, the words hell and the 
grave, acknowledged translations of sheol, signify 
the lowest depths. 

In 1 Sam. ii. 6, it is said, " The Lord killeth 
and maketh alive; he bringeth down to the 
grave (sheol) and bringeth up." Hannah cer- 
tainly did not refer to death and the resurrec- 
tion, even if she had heard of the resurrection 
from the dead. Her meaning is made plain by 
her subsequent utterances, for she said further, 
" He bringeth low r and lifteth up. He raiseth 
up the poor out of the dust, and lifteth up the 
beggar from the dung-hill, to set them among 
princes, and to make them inherit the throne 
of glory." 

In Job xi. 8, Zophar speaks of the greatness 



58 WHERE IS HE? 

of God, and considers it as extending higher 
than the heights of heaven, and deeper than 
the depths of hell (sheol). In Ps. cxxxix. 8, Da- 
vid speaks of God's presence as everywhere. It 
is in heaven, it is in (sheol) hell, it is in the utter- 
most parts of the sea ; even darkness could not 
hide him from God. In Amos ix. 2, precisely 
the same thought is expressed. 

In several places in the Psalms the " depths 
of hell" (sheol) are referred to, when certainly 
no more is meant than we mean when we speak 
of " the verge of the tomb." Our friends are 
frequently brought very low by disease; we 
have waited and watched for their dissolution, 
but a kind and beneficent Providence has 
restored health and vigor to them, and they 
have gone in and out with us for years. When 
we allude to their circumstances, we say " they 
were on the brink of the grave f } " one foot 
was in the tomb ;" or, to use the more classic 
language of David, " thou hast delivered their 
soul from the lowest hell ;" but we mean no 



OR, THE INTERMEDIATE PLACE. 59 

more than that they have been saved from 
death and the world of disembodiedness. 

In Psalm lxxxvi. 13, David breaks forth in 
songs of praise to God for his mercy in deliver- 
ing his " soul from the lowest hell ; " evidently 
referring to his deliverance from the power of 
Saul, who fain would have taken his life. In 
Jonah ii. 2, the prophet says, "I cried by 
reason of mine affliction unto the Lord, and he 
heard me ; out of the belly of hell (sheol) cried 
I, and thou heardest my voice." In both of 
these instances sheol is translated hell, yet there 
is not the slightest resemblance between the 
hell referred to in either case and the hell 
referred to when Sheol is claimed as the corre- 
spondent of Hades. The hell referred to by 
David was the state of death, while that 
referred to by Jonah was a place of life, in 
which he was confined as in a grave. Jonah ii. 
1 : " Jonah prayed unto the Lord his God out 
of the fish's belly !" Not from an irregular 
subterraneous region, but from that place in 
which he was concealed from the eyes of men. 



60 WHERE IS HE? 

In several of the Proverbs, sheol or hell is 
personified and spoken of as having an appe- 
tite which never can be satisfied. In Hab. ii. 
5, the same idea is expressed ; the u trans- 
gressor by wine" is spoken of as " proud and 
enlarging his desires as hell, and is as death, 
and cannot be satisfied." 

Can it be possible that in any of these pas- 
sages sheol, which is translated pit, grave and 
hell, and which might in every instance have 
been translated grave without destroying the 
force of the word of God — can it be possible, 
we ask, that Sheol has the same signification 
that is attached to Hades f That it means the 
same as Hades, we are ready to admit, for 
learned men at different times have examined 
it carefully, and their criticisms stand unim- 
peached to this day ; but that Hades signifies 
what believers in an intermediate place claim 
for it, we think no impartial reader will be 
willing to allow. 

There remains one passage of the Old Tes- 
tament which is very important in deciding 



OR, THE INTERMEDIATE PLACE. 61 

the application of the term Slieol by the most 
enlightened of the Jews. We allude to Psalm 
xvi. 10, but as this is quoted in the New 
Testament in connection with the sufferings 
of Christ and the glory that followed, we 
leave its consideration for the present. 



CHAPTER VI. 

TYTE have seen that Sheol and Hades are 

regarded as correspondents by those who 
believe the doctrine of an intermediate place. 
We have also seen that Sheol in the Old Testa- 
ment does not signify all that is claimed for 
Hades ; but simply refers to death, a state of 
death, and the grave, as a general receptacle for 
the dead. We propose now to examine those 
passages in the New Testament in which the 
word Hades occurs, to ascertain if possible 
its true signification, and thus determine its 
bearing upon the question of an intermediate 
place. 

There are eleven passages in which the word 
occurs. The first is Matthew xi. 23: " And 
thou, Capernaum, which art exhalted unto 
heaven, shall be brought down to hell ; for if 

62 



THE INTERMEDIATE PLACE. 63 

the mighty works which have been done in 
thee had been done in Sodom, it would have 
remained until this day." Luke, in giving an 
account of this same upbraiding of " the cities 
wherein most of the mighty works " of Christ 
"were done," renders it thus: "And thou, 
Capernaum, which art exalted to heaven, shall 
be thrust down to hell" Luke x. 16. In both 
of these places the word translated hell is hades. 
Xo thoughtful reader can for a single moment 
attach any other idea to the word, as used here, 
than that of abasement or destruction. Ca- 
pernaum had been highly favored, hence it 
was " exalted to heaven ;" but it had not 
profited by the favor shown it; it had rejected 
the truths presented to it ; it must cease to be 
favored ; it must fall from the heights to the 
depths; from heaven to "hell." 

The comment of Dr. A. Clarke upon this 
passage is worthy of remembrance. He says : 
"The word hell used in the common translation 
conveys now an improper meaning of the 
original word, because hell is only used to 



6-4 WHERE IS HE? 

signify the place of the damned. But as the 
word hell comes from the Anglo-Saxon hclcn, 
>cer, or hide, hence the tiling or slating of a 
3e is called in some parts of England (par- 
ticularly Cornwall) heling to this day, and the 
covers of books (in Lancashire) by the same 
name: so the literal import of the original 
word Hades was formerly well expressed by it. 
Here it means a state of the utmost woe and 
ruin and desolation, to which these impeni- 
tent cities were to be reduced. This prediction 
of our Lord was literally fulfilled ; for in the 
wars between the Romans and the Jews these 
cities were totally destroyed, so that no traces 
are now found of Bethsaida, Chorazin, or Ca- 
pernaum." The italics are the Doctor's own. 
Thus we dispose of two of the eleven pas- 
sages. 

The next in order is Matt. xvi. 18 : " Thou 
art Peter, and upon this rock I will build my 
Church ; and the gates of hell shall not prevail 
against it." Hades, here translated hell, cer- 
tainly does not refer to an intermediate place in 



OR, THE INTERMEDIATE PLACE. 65 

this connection, for then the utterance would 
be absurd. Let us see how death as the signi- 
fication of Hades would answer in the place of 
hell. " The gates of death " is an expression 
found in Job xxxviii. 17, Ps. ix. 13, and "the 
gates of the grave" in Isa. xxxviii. 10; so that 
we do not wander from the standard we have set 
up in employing this phrase. The members of 
the Church, who are the Church in themselves, 
die. Corruption, earth and worms feast upon 
them ; and, as far as human vision can penetrate, 
death appears to prevail over them ; but shall 
the Church, the Bride, the Lamb's wife, be 
destroyed by death ? The all-powerful Spouse 
says No ! The power of death (an expression 
equal to the gates of death) shall be broken, 
destroyed, taken away for ever, and the Church 
shall be always with the Lord, as he is ever 
with her. 

Some suppose the power and influence of 
Satan to be alluded to, but Hades is never 
represented as the abode of Satan. He is the 
" Prince of the power of the air." Death, 



66 WHERE IS HE? 

which causes the countenance of man to eh: 
and his beauty to consume away, may have an 
apparent victory ; but wait ; the time is < 
ing; the hour draweth nigh when that which 
is written shall be accomplished: "I will 
ransom them from the power of the grave 
(sheol); I will redeem them from death. O 
death, I will be thy plagues ; O grave (sheol), 
I will be thy destruction." Hos. xiii. 14. 

In Luke xvi. 23, the word hades occurs in 
the narrative, or, as many suppose, the parable, 
of the rich man and Lazarus. Of the rich 
man it is said, " And in hell he lifted up his 
eyes, being in torments." The word Hades, 
here rendered hell, proves nothing more than 
the fact of his being in the state or place of the 
dead. In old manuscripts, the 22d and 23d 
verses read thus: " Foksothe the RICHE max 

IS DEED ; AXD IS BURIED IX HELLE." See Dr. 

Clarke on this place. AVe use similar language 
in speaking of our friends when they die. AVe 
say, " They have gone to test fhe realities of 
the invisible world ;" " they have gone into 



OR, THE INTERMEDIATE PLACE. 67 

eternity ;" or, to be more poetical, they have 
passed to " the undiscovered country from whose 
bourn no traveler returns." Our Saviour has 
presented us in this parable with the ideas of 
the Jewish mind without the dross of Phari- 
saism. By the term Hades no more is meant 
than the state of the dead, while the expres- 
sions so carefully introduced, " being in torment" 
and " I am tormented in this flame" v. 24, show 
the rich man's state to have been anything else 
than enviable. 

The next passage in order is Acts ii. 27, 31 ; 
but as this is a quotation from, and exposition 
of, Psalm xvi. 10, we will consider it at the 
close of this chapter. 

1 Cor. xv. 55 : " O death, where is thy sting ? 
O grave, where is thy victory ?" This is evi- 
dently a quotation from Hosea xiii. 14. What- 
ever signification is attached to sheol there 
must be attached to hades here. We have 
seen that sheol there does not refer to an inter- 
mediate place. Here Paul is discoursing of 
the resurrection of the dead, not from an inter- 



68 WHERE IS HE? 

mediate place, but "from the dust of the 
earth," and having given one of the most con- 
vincing arguments that can be made in favor 
of such a resurrection, he uses the words found 
in Hosea as an appropriate and truly sublime 
climax: "So when this corruptible shall have 
put on incorruption, and this mortal shall 
have put on immortality, then shall be brought 
to pass the saying that is written, ' Death is 
swallowed up in victory.' O death, where is 
thy sting ? O grave, where is thy victory ?" 

The word Hades is translated hell three 
times in the book of Revelation. The first 
place is Rev. i. 18 : "I am he that liveth, and 
was dead and behold I am alive for evermore, 
Amen ; and have the keys of hell and of death." 
Keys are emblems of power and authority, and if 
we remember that he who was dead, but is now 
" alive for evermore," styled himself the "resur- 
rection and the life," as he approached the 
grave in which Lazarus slept to call him from 
its darkness and gloom, we shall have no diffi- 
culty in believing that death is so completely 



OR, THE INTERMEDIATE PLACE. 69 

in his power that he can prevent it from taking 
any one to Hades, or its dominion, while 
those who are there only wait his command to 
clothe themselves with " their house from 
heaven," that " mortality may be swallowed up 
of life." 

Rev. vi. 8, next claims our notice: "And I 
looked, and behold a pale horse : and his name 
that sat on him was Death, and hell followed 
with him." Fearful destruction is about to 
take place. Death is riding forth, and hell is 
following in his path ! Is not this the repre- 
sentation of what the Psalmist meant when he 
prayed for the enemies of Israel ? — " Let death 
seize on them ; let them go down quick into 
hell!" We apprehend the signification in 
both instances to be similar. Death is the 
personification of the means to be employed to 
effect the destruction of the fourth part of the 
earth, v. 8 ; while hades or hell was to hide 
the dead or cover them in the darkness so 
peculiar to the grave. 

Rev. xx. 13, 14 : " And the sea gave up the 



70 WHERE IS HE? 

dead which were in it, and death and hell 
delivered up the dead which w r ere in them. . . 
And death and hell were cast into the lake of 
fire." Here we have hades twice translated 
hell. Death is again personified and so is hell ; 
they deliver up the dead w r hich are in them — 
those buried in the grave, and those dead but not 
yet buried. This we think is the true import of 
this passage. Any other interpretation seems 
to render the passage of no importance what- 
ever. If hell or hades represents an interme- 
diate place, or the abode of souls, we may 
appropriately ask, What do death and the sea 
signify? The sea is spoken of as giving up 
the dead which are in it. It is certainly there- 
fore a place. Then we have, with the usual 
signification attached to hades, three places for 
the detention of men from the hour of dissolu- 
tion until the resurrection morn : death, the 
sea and hades ! 

We have now examined nine of the eleven 
passages in which Hades occurs in the New 
Testament, In one of these it is translated 



OR, THE INTERMEDIATE PLACE. 71 

grave, in the remainder, hell ; and in every one 
of these it would have been better to have had 
some other word, especially since the word hell 
lias now attached to it so many strange and 
erroneous ideas. 

We will now turn our attention to the exam- 
ination of Psalm xvi. 10 in connection with 
Acts ii. 27, 31, as the one has ever been re- 
garded as referring to the other. Psalm xvi. 
8, 9, 10 reads as follows : " I have set the 
Lord always before me; because he is at my 
right hand, I shall not be moved. Therefore 
my heart is glad, and my glory rejoiceth : my 
flesh also shall rest in hope. For thou wilt 
not leave my soul in hell (sheol) ; neither wilt 
thou suffer thine Holy One to see corruption." 
W T e suppose that no person acquainted with the 
use of language, and unbiased by previously 
received doctrines, would hesitate to regard the 
expression, "my flesh," as an amplified form 
of the personal pronoun, I, and the phrase, 
" my soul," as the objective form of the same 
pronoun. Thus rendering the passage, "I also 



72 WHERE IS HE? 

shall rest in hope. For thou wilt not leave me 
in hell." That the words are capable of this 
rendering, in fact, that this is the true render- 
ing, we think is evident from at least two con- 
siderations : first, flesh is not capable of hoping, 
yet the Psalmist says : " My flesh shall rest in 
hope." Second, the soul is not liable to cor- 
ruption, and yet the Psalmist connects corrup- 
tion with the souls of men, by making the Holy 
One an exception. 

Admit the reading we offer, take the expres- 
sion, " my soul," as used by David speaking for 
the Holy One himself, as expressing me, and 
the resurrection of the Holy One is most clearly 
and emphatically promised. 

In Acts ii. 25-31, Peter applies these words 
in precisely this sense. After quoting the 
words of David, Peter says, v. 29-31, "Men 
and brethren, let me freely speak unto you of 
the patriarch David, that he is both dead and 
buried, and his sepulchre is with us unto this 
day. Therefore being a prophet, and knowing 
that God had sworn with an oath to him, that 



OR, THE INTERMEDIATE PLACE. 73 

of the fruit of his loins according to the flesh, 
he would raise up Christ to sit on his throne ; 
he seeing this before, spake of the resurrection 
of Christ, that his soul was not left in hell, 
neither his flesh did see corruption." The 
whole argument of Peter is to prove the resur- 
rection of Christ, as the fulfillment of David's 
words. The words could not apply to David 
himself, for he was dead and buried in a sep- 
ulchre, which was accessible to those to whom 
Peter addressed himself. His flesh had cor- 
rupted, and his soul had gone to God who gave 
it ; but Jesus Christ the Holy One had risen 
from the dead ; " God having loosed the pains 
of death," because "it was not possible he 
should be holden of it." " His soul was not 
left in (hades) hell, neither did his flesh see 
corruption." The meaning of sheol in Psalm 
xxvi. 10, and hades, its equivalent, in Acts ii. 
27, 31, does not appear to be anything more 
than the state of the dead, without any refer- 
ence to locality whatever. The declaration of 
David might appropriately be rendered, (i Thou 



74 WHERE IS HE? 

wilt not leave me dead, nor suffer me to cor- 
rupt or decompose." This, however, may be 
seen more fully when we come to consider the 
abode of Christ between his death and his 
resurrection. 

We have now proceeded so far with our 
argument as to be able to say that of the 
passages in which Sheol is found, and the 
passages in which Hades, its correspondent, is 
found, not one has attached to it the idea of an 
intermediate place of any kind whatever; much 
less such an irregular, unfinished, subterraneous 
cavern as is described in the " Discourse to the 
Greeks concerning Hades." We have found, 
however, that Sheol and Hades are correspond- 
ents, expressing the same thing, namely ; death, 
the state of death, the dominion of death, tlie 
grave — to hide, to cover, to conceal, to obscure 
from view. 



CHAPTER VII. 

" i Soon, and for ever V — such promise our trust, 
Though ashes to ashes and dust unto dust — 
Soon and for ever our union shall be 
Made perfect, our glorious Eedeemer, in thee. 
When the sin and the sorrows of time shall be o'er, 
Its pangs and its partings remembered no more, 
When life cannot fail, and when death cannot sever, 
Christians with Christ shall be soon, and for ever." 

Mansel. 

ET us now, dear reader, again open the 
-^blessed and holy word of God. It was 
given to be a lamp to our feet and a light to 
our path ; we ought not, therefore, to wander 
in darkness. Here is light ! glorious light ! — 
" the light of the glory of God in the face of 
Jesus Christ." Bring your hopes to this word, 
that their foundation may be proved. If the 

foundation be good, all will be well ; but if it 

75 



76 WHERE IS HE? 

be not good, then cast away your hopes. It is 
as well to live in doubt and die in despair as 
to live cheered by hopes, the fruition of which 
will never be realized. 

In Gen. v. 24, we read "And Enoch walked 
with God, and he was not ; for God took him." 
What became of him Moses does not say. 
Diligent search doubtless was made for him, 
but he was no longer seen among men. A 
mystery is connected with his disappearance, to 
which no solution is offered until Paul writes 
his Epistle to the Hebrews. Then we are told, 
Heb. xi. 5 : "By faith Enoch was translated, 
that he should not see death ; and was not 
found, because God had translated him : for, 
before his translation, he had the testimony that 
he pleased God." 

Here we have an instance of a holy soul 
going to be with God, without passing through 
the state of death, without being separated 
from the body. We dare not say the body was 
not changed, for doubtless it was fitted "for the 
habitation of God" "in a moment, in the 



OR, THE INTERMEDIATE PLACE. 77 

twinkling of an eye." This occurred in the 
early history of our world ; and we are told by 
the Apostle Paul that a similar work will be 
wrought in the day of Christ. 1 Cor. xv. 51 : 
" We shall not all sleep, but we shall all be 
changed." From this there does not appear to 
be any necessity for death, separate from its 
connection with sin as an effect. Even as an 
effect, since its sting has. been taken away by 
Christ, and he in his own person has subjected 
it to himself, it is but an agent to change the 
corruptible of our bodies by destroying that 
w r hich is non-essential to our resurrection state, 
so that w r hen the trump shall sound the dead 
shall be raised incorruptible. Our thought is 
better and more beautifully expressed by Dr. 
Watts in these lines : 

" Corruption, earth and worms 

Shall but refine this flesh, 
Till my triumphant spirit comes 
To put it on afresh." 

Now, does it not appear very plain that if 
death follows us only as the " wages of sin" 



78 WHERE IS HE? 

there can be no necessity for the detention of 
holy souls in an intermediate place, whether it 
be a land of darkness or of brilliant light? 
The only difference we can discern between the 
righteous of to-day on the one hand, and 
Enoch and the righteous of the last day on 
the other hand, is this : Enoch " was translated 
that he should not see death ;" the last-day 
saints will " not see death," for they " shall 
not sleep;" but the righteous of to-day must 
wait all the days of their "appointed time," 
until their change shall come, like the approach 
of winter through the death of spring, summer 
and autumn. 

" We all do fade as a leaf." 

We next come to the case of Elijah, 2 Kings 
ii. 11. He "went up by a whirlwind into 
heaven ;" not into an intermediate place, a sub- 
terraneous region, but through the heavens, 
into the heaven of heavens, where God is fully 
revealed. The chariots and the horses of fire 
came down, and the persecuted prophet of 



79 

Israel went to " the palace of angels and God/' 
Elisha beheld him as he went up, and cried 
after him, " My father, my father, the chariot 
of Israel and the horsemen thereof," but Elijah 
heeded not. Higher and yet higher he soared, 
until the clouds hid him from view T . Diligent 
search was made for him. The depths of the 
valleys, and the heights of the mountains were 
all well examined. Fifty strong young men 
were chosen for the purpose, but no traces of 
Elijah were found. Centuries rolled away. 
Xo more was known of Elijah. When Peter, 
James and John went up with Christ into the 
mountain, and there had revealed to them the 
glory of the Son of God, they beheld Moses 
and Elijah talking with Christ, and Peter cried 
out, " Lord, it is good for us to be here ; if 
thou wilt, let us make three tabernacles ; one for 
thee, and one for Moses, and one for Elias." 
Matt, xv ii. 3-9. How T near Elijah was to 
heaven at this time may be inferred from the 
fact that a voice came from the cloud which 
enveloped Deity's glory, which said, "This is 



80 WUERE IS HE? 

my beloved Son in whom I am well pleased ; 
hear ye him." Matt. xvii. 9. 

May we not ask if Enoch and Elijah, men 
like ourselves, but having stronger faith, and 
more zeal and devotion to the cause of God 
than we have, could pass direct from earth to 
the glory of heaven without having to lay 
aside their bodies, have we not the right to 
entertain the hope that 

" The chamber in which " we " shall meet our fate 
Will be blessed beyond the common walks of life, 
Quite on the verge of heaven "? 

Here we must pause to notice an objection, 
or rather a supposed objection. It is urged 
that Enoch and Elijah could not have gone to 
heaven when translated, because our Saviour 
said, John iii. 13: "No man hath ascended up 
to heaven but he that came down from heaven." 
Although these words appear to support the 
idea of an intermediate place, the support is 
only apparent. Our Saviour was conversing 
with Nicodemus concerning the new birth. 



OR, THE INTERMEDIATE PLACE. 81 

The notions of Xicodemus were gross and 
earthly. He could not comprehend our Sa- 
viour's meaning, for it was refined and hea- 
venly. He had not attained to that point of 
spiritual excellency where he could discern the 
mind of God — the why's and wherefore's of 
the regenerated state. Was it his business to 
be satisfied of its philosophy before seeking its 
benefits? We apprehend not. We are all 
bound to receive heavenly truth from a pro- 
perly accredited heavenly messenger, whether 
w r e can comprehend the truth or not. Hence, 
the remark of the Saviour resolves itself into 
this: Ko man hath attained a perfect know- 
ledge of heavenly things, so as to know the 
secret counsels of God, but the Son of Man 
that came down from heaven. Christ and the 
Father were one, consequently Christ knew the 
mind of the Father with respect to the ultimate 
objects of regeneration ; he came from heaven 
or became incarnate to make known the holi- 
ness of God, and thus show the necessity for 
regeneration as a qualification for a home in 



82 WHERE IS HE? 

heaven. Yet the great and holy God had not 
surrendered any of his essential attributes in 
becoming incarnate, for then he would no 
longer have been God ; but still having " the 
fullness of God " dwelling in him " bodily/' 
we read the Saviour's utterance as a proof of 
his omnipresence, as well as of his acquaintance 
with the mind of the Father. In fact, the 
passage under consideration has been forced 
into the service in which we find it, and by 
being used to support the theory of an interme- 
diate place, is found upon examination to prove 
the bodily presence of Christ with the Father 
in heaven, while at the same time he was 
present to the eyes of Xicodemus ; thus deny- 
ing the force of one of the very first principles 
of philosophy — that no body can be in more 
than one place at one and the same time. The 
passage concludes, " Even the Son of Man 
which is in heaven." 

We take next the case of Stephen. When 
he stood before the high priest, having uttered 
words which cut all who heard them to the 



OR, THE INTERMEDIATE PLACE. 83 

heart, " he looked up steadfastly into heaven 
and saw the glory of God, and Jesus standing 
on the right hand of God, and said, Behold, I 
see the heavens opened, and the Son of Man 
standing on the right hand of God." Acts vii. 
55, 56. " And they stoned Stephen, calling 
upon God and saying, Lord Jesus, receive my 
spirit." Acts vii. 59. Here was a revelation 
of the glory that is beyond the river of death. 
Jesus was at the right hand of God, and the 
protomartyr cries to him, Lord Jesus, receive 
my spirit ! Was his request denied ? Did not 
the conqueror of death support his servant 
through the dreadful vale and take him to 
himself? If to himself, where is he ? Ah ! 
the answer comes to cheer those who tread 
in Stephen's footsteps, following him as he 
followed Christ, contending earnestly for the 
faith of the Gospel : " At the right hand of 
God" 

Not in order of time, but in order of import- 
ance, we take the utterances of the Son of 
God upon the cross as sustaining an important 



84 WIIERE IS HE? 

relation to the question with which we started 
out. The circumstances surrounding our Sa- 
viour we will merely allude to for the sake of 
brevity. Two thieves were crucified with him ; 
both at first reviled him. Afterward, one 
repenting, said to Jesus, " Lord, remember me 
when thou comest into thy kingdom." Luke 
xxiii. 42. " And Jesus said unto him, verily 
I say unto thee, To-day shalt thou be with me 
in paradise." v. 43. " And when Jesus had 
cried with a loud voice, he said, Father, into 
thy hands I commend my spirit : and having 
said thus, he gave up the ghost." v. 46. It is 
very evident that the spirit of Christ passed 
into the care of the Father, for he gave it up, 
having commended it to the care of the Father. 
This care extended to and was exercised in 
paradise, for our Saviour was to be that day in 
paradise. Where, then, was this place? It 
was not on the earth ! That shook to its 
centre, and refused to cradle " many of the 
saints," when the King of saints himself ex- 
pired. It was not in the " gehenna of fire !" 



OR, THE INTERMEDIATE PLACE. 85 

The holy soul of Jesus did not go there ; for 
holiness can no more dwell with sinful misery 
and woe in the regions of the damned than 
these can dwell in heaven. Xor can paradise 
mean simply the spirit-world, or the world of 
disembodiedness ; for the thief knew as well 
before the Saviour told him, as after, that he 
was going to the spirit-world — that he was 
going to die. His desire was to be with 
Christ, to be with the good, the just, the pure 
and the inexpressibly happy ; and our Saviour 
understanding his request, replied accordingly, 
" This day shalt thou be with me." " Lord, 
remember me when thou comest into thy king- 
dom," may not have meant, When thou art in 
the state of the dead, but rather when Christ 
should come from that state to claim an earthly 
kingdom and reign in it. This was, in all 
probability, the thief 's idea. Our Saviour, did 
not argue the case, but answered according to 
the reality rather than the ideal. Christ's 
kingdom is the kingdom of heaven — located in 
heaven and among heavenly beings on earth. 



86 WHERE IS HE? 

Holiness is the mark of his subjects — that holi- 
ness that comes from the exercise of faith in 
him as the world's Redeemer. This was the 
kingdom referred to by the Saviour in the use 
of the word paradise. He, in effect, said to the 
thief, Paradise is my kingdom, and to-day thy 
request shall be granted ; thou shalt be with 
me there. If he alluded to anything but his 
kingdom in his answer, he evaded the thief's 
question, and this we cannot admit. 

Let us refer to our Saviour's address delivered 
to his disciples a short time before his betrayal 
into the hands of his enemies. In John xiii. 
33, we read that Jesus said to his disciples, 
" Little children, yet a little while I am with 
you. Ye shall seek me; and as I said unto the 
Jews, Whither I go ye cannot come ; so now I 
say to you." In v. 36, Peter said unto him, 
" Lord, whither goest thou ?" Jesus answered 
him, " Whither I go thou canst not follow me 
now; but thou shalt follow me afterward." 
This last sentence has ever been regarded as 
referring to the manner of Peter's death, which 



OR, THE INTERMEDIATE PLACE. 8 i 

is now well known to have been by crucifixion, 
with the head downward, Peter not counting 
himself worthy to suffer in the same position as 
his Lord. The going then spoken of by the 
Saviour can refer to only one event — namely, 
the decease which he was to accomplish at 
Jerusalem. In John xiv. 28, we read, "Ye 
have heard how I said unto you, I go away, 
and come again unto you. If ye loved me, ye 
would rejoice because I said I go unto the 
Father." In John xvi. 16: "A little while 
and ye shall not see me; and again a little 
while and ye shall see me, because I go to the 
Father." V. 19 : " Now Jesus knew that they 
were desirous to ask him, and said unto them, 
Do ye inquire among yourselves of that I said, 
A little while and ye shall not see me : and 
again, a little while and ye shall see me? 
V. 20 : Verily, verily I say unto you, That ye 
shall weep and lament, but the world shall 
rejoice : and ye shall be sorrowful, but your 
sorrow shall be turned into joy. V. 22 : And 
ye now therefore have sorrow; but I will see 



88 WHERE IS HE? 

you again and your heart shall rejoice, and 
y<»ur joy no mau taketh from you." We do 
not quote these words for the mere purpose of 
quoting, but that the Saviours own words may 
explain the Saviour's own meaning. His 
going away did not refer to his ascension, for 
then would he not have said, " Again, a little 
while, and ye shall see me." His going away 
was through the gates of death ; his disciples 
were to sorrow on account of his absence; but 
their sorrow was to be turned to joy by his 
triumphant and glorious reappearing. This 
was literally fulfilled. Jesus, therefore, must 
have gone to the Father when " he gave up 
the ghost/' according to the words which he 
had spoken. 

TTe know it is said, by way of objection to 
this, that after his resurrection he said to Mary, 
" Touch me not ; for I am not yet ascended to 
my Father; but go to my brethren and say 
unto them I ascend unto my Father and your 
Father ; and to my God and your God." John 
xx. 17. We might, in answer to this, say, 



OR, THE INTERMEDIATE PLACE. 89 

that Christ as he stood before Mary with a 
human body and a human soul, and in connec- 
tion with them the fullness of Divinity, had not 
ascended to the heaven of heavens ; his time 
for this had not yet come. But this does not 
say that his human soul when separated from 
his body had not been with the Father. Not 
at all. Let us look at the circumstances : Mary 
was about to worship him. Perhaps she with 
others had taken hold of his feet and was 
fondly clinging to him. The purport of our 
Saviour's utterance was, then, Embrace me not : 
do not waste the time in any demonstrations 
of affectionate regard; you will have ample 
time for this hereafter. I do not leave earth 
immediately, therefore, now go and tell my 
disciples that in a little while " I ascend to my 
Father, and your Father ; to my God, and your 
God." This view, we think, is very naturally 
drawn from the text, for if we admit the past 
tense to be connected with ascended in the first 
part of the sentence, as referring to past action, 
then we are compelled to attach the present 



00 WHERE IS HE? 

tense to ascend, in the latter part of the sen- 
tence, as referring to present action; and yet 
we know in the latter case the action was 
not present, for Christ did not ascend, body, 
soul and divinity, until forty days after this time. 

What then is the conclusion to which we 
must come but this : at death, Christ went to 
his Father ; he went to paradise ; paradise, 
therefore, is the immediate presence of God, 
where he has his throne, and where his 
unveiled glory is fully revealed to all his saints. 

The Apostle Paul tells us that more than 
fourteen years before he wrote his epistle to the 
Corinthians he knew a man who was caught 
up to the third heavens. His language is, " I 
knew a man in Christ, above fourteen years 
ago (whether in the body I cannot tell ; or 
whether out of the body I cannot tell : God 
knoweth) ; such an one caught up to the third 
heavens. And I knew such a man, . . . how 
that he was caught up into paradise, and heard 
unspeakable words which it is not lawful for a 
man to utter." 2 Cor. xii. 2-4. Some, in 



91 

order to make paradise comport with the 
Grecian idea of joys in a future life, have 
supposed two visions to be referred to. If 
this is the case, the apostle certainly attaches 
greater importance to the vision of paradise 
than he does to the vision of the third heavens ; 
and certainly the latter would be worthy of a 
fuller description than the former. The truth 
appears to be this : one vision is referred to, 
and paradise and the third heavens are used 
interchangeably. A fuller revelation is presented 
than hitherto held by either Jews or Greeks. 
Elysian fields, amaranthine bowers, and all the 
grosser views of the future life are laid aside, 
for the true light appears, and the only paradise- 
is heaven. The language of Paul concerning 
the heavens is in strict accord with the Jewish 
idea of the heavens, for which they were in- 
debted to revelation alone. First, the region of 
the atmosphere ; second, the region of the stars ; 
and third, the habitation of God. The first 
heaven and the second heaven are both referred 
to in Gen. i. 6, 7, 16, 17. We are further told 



92 WHERE IS HE? 

that "God's throne is in the heavens/' but 
" the heaven and the heaven of heavens cannot 
contain him." Here the number of the heavens 
is limited to three — the heaven of the other 
two heavens, or the highest heaven. 

Paul tells us that heavenly things have 
patterns on earth. If so, and who will doubt 
it in most instances, the three places connected 
with the tabernacle, and also with the temple, 
are but figures of the true tabernacle, which yet 
is with God in heaven — the court, the holy 
place, and the holiest of all, corresponding to 
the heavens enumerated above. Now, then, 
allow us for a moment to substitute the one 
word for the other in the reply of the Saviour 
to the thief, and we have, " This day shalt thou 
be with me in the third heavens." 

As there is an abundance of proof that para- 
dise is the third heavens, we cannot refrain 
from giving it all in this connection, especially 
since so much has been said and written which 
savored more of Greece than of heaven — more 
of paganism than of truth revealed from God. 



OR, THE INTERMEDIATE PLACE. 93 

In the promise made to the Ephesians it is 
said, " To him that overcometh will I give to 
eat of the tree of life which is in the midst of 
the paradise of God." Rev. ii. 7. And when 
the holy city was unveiled to John while in 
Patmos, he saw " A pure river of the water of 
life, clear as crystal, proceeding out of the throne 
of God and of the Lamb. In the midst of the 
street of it (the city), and on either side of the 

river, was there the tree of life And 

there shall be no more curse : but the throne of 
God and the Lamb shall be in it ; and his ser- 
vants shall serve him : and they shall see his 
face." Eev. xxii. 1-4. Is not the meaning 
of paradise unfolded to us here? The tree 
of life is in it ; the river of life is in it ; the 
throne of God is in it ; and his servants there 
behold his face without the fear of death. 
Paradise is heaven. Heaven is the home of 
the righteous soul ; there 

" Our elder brethren stay, 
While angels beckon us away, 
And Jesus bids us come." 



CHAPTER VIII. 

" Away with our sorrow and fear, 

We soon shall recover our home ; 
The city of saints shall appear — 

The day of eternity come. 
From earth we shall quickly remove, 

And mount to our native abode ; 
The house of our Father above — 
The palace of angels and God." 

C. Wesley. 

"VTEXT to the sayings which fell from the 
-*^ lips of Christ, we would place the utter- 
ances of Paul, the Great Apostle to the Gen- 
tiles. Though the chief of sinners, he was not 
a whit behind the chiefest apostle ; and, we may 
add, none was more anxious than he to remove 
our ignorance " concerning them which are 
asleep." His words furnish an answer to the 
question propounded by Job, "Where is he ?" 
Said Paul, 2 Cor. v. 1, 6, 8 : "We know that 
if our earthly house of this tabernacle were 

94 



THE INTERMEDIATE PLACE. 95 

dissolved, we have a building of God; an 
house not made with hands, eternal in the 
heavens. Therefore, we are always confident, 
knowing that whilst we are at home in the body, 
we are absent from the Lord : we are confident, 
I say, and willing rather to be absent from the 
body, and to be present with the Lord." Here 
life is certainly contrasted with death, for life 
is the presence of the soul, the important man, 
to which the body sustains the relation of a 
tabernacle with the body ; while death is the 
absence of the soul from the body. Life is good, 
but death is better, since it admits us to the 
presence of Christ and the society of the pure 
in heaven. To be absent from the body is to 
be present with the Lord. 

In writing to the Philippians, alluding to the 
state of his own mind, he said, chapter i. 22, 
23 : " What I shall choose I wot not : for I 
am in a strait betwixt two, having a desire to 
depart and to be with Christ." The Church 
needed the watch-care of an apostle, hence 
there were reasons for the apostle's remaining ; 



96 WHERE IS HE? 

but the desire to see the King in his beauty, to 
share in the glories of his triumph, to bear some 
humble part in the immortal song of Moses and 
the Lamb, led even an inspired apostle to say to 
depart " was far better;" "to die is gain." 

In writing to Timothy from his dungeon-eell 
at Rome, knowing that soon he was to yield 
up his life for the cause of Christ, nothing terri- 
fied at the prospect, he said, 2 Tim. iv. 6-8 : 
" I am now ready to be offered, and the time 
of my departure is at hand. I have fought a 
good fight, I have finished my course, I have 
kept the faith : henceforth there is laid up for 
me a crown of righteousness, which the Lord, 
the righteous Judge, shall give to me at that 
day : and not to me only, but to all them also 
that love his appearing." When, we might 
ask, was Paul to have his crown ? "Was it not 
in that day in which he was to be offered? 
Was it not when he took his departure, and 
being absent from the body was present with 
Christ? Most assuredly it was, for no other 
day was named, no other period was mentioned 



OR, THE INTERMEDIATE PLACE. 97 

but "that day." That was the day he ended 
his race, he came to the end of the course, to 
receive "the crown held out to view." 

The promises made to the faithful furnish us 
with additional evidence of the entrance of 
holy souls into the full and glorious presence 
of God immediately at death. Matt. x. 22* : 
" He that endureth to the end shall be saved." 
The end here referred to is the end of persecu- 
tion, the end of life ; hence the salvation men- 
tioned is a salvation in the future. Does it 
not, therefore, follow from this language that 
those who endure to the end shall then experi- 
ence the joys of a salvation which can never be 
taken away from them ? As it has often been 
expressed, " they are saved with the power of 
an endless life." 

Rev. ii. 10 : " Be thou faithful unto death, 
and I will give thee a crown of life." The 
Christian life is frequently spoken of as a race, 
in which the prize is given at the end. That 
end is death, for after death there can be no 
contending for the prize. Probation is ended, 



98 WHERE IS HE? 

the unending state has begun. How consistent 
the different books of Scripture in the use of 
their figures ! Paul declared that he ran that 
he might obtain. He saw the crown laid up 
for him, to be given to him in that day ; and the 
members of the Church at Smyrna, were ex- 
horted to " be faithful unto death," that they 
might receive " the crown of life " — then, not 
ten thousand years after, but at death. The 
words will not admit of any other construction. 
Rev. iii. 12 : " Him that overcometh will I 
make a pillar in the temple of my God, and 
he shall go no more out." Rev. iii. 21 : " To 
him that overcometh will I give to sit with me 
in my throne, even as I also overcame, and am 
set down with my Father in his throne." 
These are the promises of Christ. They are 
yea and amen in him. Based upon conditions, 
it is true; but so simple that "a wayfaring 
man, though a fool," may not err respecting 
their meaning, but rejoice in hope of their 
glorious fulfillment in the hour of the dissolu- 
tion of the ties that bind down to earth. 



OR, THE INTERMEDIATE PLACE. 99 

When we overcome we shall inherit the prom- 
ises in their fulfillment, and " go from strength 
to strength in the Zion " above, " every one 
appearing before God." 

In John's account of his vision we read, Rev. 
iv. 3 : "And behold a throne was set in heaven, 
and one sat on that throne ;" and, Eev. v. 5 : 
" The Lion of the tribe of Judah, the root of 
David," v. 6 ; the Lamb that had been slain 
came and took a book out of the right hand of 
him that sat upon the throne." v. 7. "V. 8 : 
" And when he had taken the book, the four 
beasts and the four-and-twenty elders fell 
down before the Lamb." V. 9 : "And they sung 
a new song, saying, Thou art worthy to take 
the book, and to open the seals thereof: for 
thou wast slain and hast redeemed us to God 
by thy blood, out of every kindred, and tongue, 
and people, and nation, and hast made us unto 
our God, kings and priests." v. 10. The 
Lamb proceeded to open the seals, and when 
the fifth seal was open, John " saw under the 
altar the souls of them that were slain for the 



100 WHERE IS HE? 

word of God and for the testimony which they 
held." Eev. vi. 9. 

We know that much of the language em- 
ployed in describing this revelation is figura- 
tive; highly so. But what of that? Is not 
the figure the representative of the letter itself ? 
Is it not the shadow of the substance ? 
Most assuredly it is. Then the description is 
imperfect, as the shadow is but an imperfect 
outline of the substance. John could not see 
all, nor know all, for that which is perfect had 
not yet come to him ; but all that he did see 
to which we have referred was seen before 
anything like a resurrection had taken place. 
The great white throne had not appeared. The 
trump had not yet sounded, and men might have 
been heard to ask, " Where is the promise of his 
coming ?" If we must call the things which 
John saw but figures, then the figures prove 
at least that holy souls, redeemed by the blood 
of the Lamb, go from every nation to dwell 
with that Lamb that was slain, and to walk 
with him in white, by the banks of the river, 



OR, THE INTERMEDIATE PLACE. 101 

" The beautiful river 
That flows from the throne of God." 

Perhaps we have wearied the patience of the 
reader, but the words which " were written 
aforetime were written for our learning, that 
we, through patience and comfort of the Scrip- 
tures, might have hope," Rom. xv. 4; and we 
have but placed them together, so that " the 
anxious doubt which tears the breast " might 
be removed, and that all might see that God 
hath great things reserved for them that love 
him. We shall present one more argument in 
favor of the theory we have been advocating, 
and bring our pleasant task to a close. 

Death, to man, was not in the original purpose 
of God, except as a contingency. Man was cre- 
ated for immortality. Death passed upon him in 
consequence of sin, which was the result of his 
own abuse of freedom. "Thoushalt die" was 
the sentence connected with sin. If death, there- 
fore, was not intended to pass upon man, and 
it could not be if he was created for immor- 
tality, no place would have been created for 
G 



102 WHERE IS HE? 

him as a disembodied spirit. True, God could 
have created such a place when he saw that 
man would die through sin ; but his failure to 
speak of such a place is a strong presumption 
of its absence from the universe of God. We 
are told of a dwelling for God and his holy 
angels ; of a Tartarus or gehenna of fire for the 
devil and his " angels, who kept not their first 
estate ;" but we are not told of a place for dis- 
embodied man. Hence, if man sinned, he 
must go with the rest of the fallen sons of 
God ; he must " go away unto everlasting fire, 
prepared for the devil and his angels." If, 
however, after sinning, man should embrace the 
benefits of redemption faintly outlined in the 
threatening to the serpent, Gen. iii. 5 : " I will 
put enmity between thee and the woman, and 
between thy seed and her seed ; it shall bruise 
thy head, and thou shalt bruise his heel," more 
fully developed in the ceremonies of the law, 
and made manifest in " the fullness of time," 
when "God sent forth his Son made of a 
woman — made under the law to redeem them 



OR, THE INTERMEDIATE PLACE. 103 

that were under the curse of the law, being 
made a curse for them," then man through the 
mercy of God in that redemption should press 
his way to the kingdom of holiness where is 
the throne of God, and be permitted to partake 
of "the fruit of the tree of life," from which he 
had been kept back by "the cherubim and 
flaming sword." 

The progress of the soul is beautifully pre- 
figured in the arrangement of the tabernacle ; 
there was the outer court, the holy place, and 
the most holy place, or holy of holies. So, in 
the temple, we have the ground floor, the 
middle chamber and the holiest within the 
veil. As sinners unpardoned we stand as Gen- 
tiles, "aliens from the commonwealth of Is- 
rael," upon the ground floor, not daring to step 
over the wall into the court of the priests until 
we have applied to us the blood of the great 
Sacrifice, which washes away our sins and brings 
us nigh, causing us to be no longer strangers, 
but sons, yea, even priests unto God and the 
Lamb. Then we can serve God day and night 



104 WHERE IS HE? 

in his temple here, patiently waiting until our 
time shall come, when we shall enter the holiest 
of all, even heaven itself, by the blood of Jesus, 
the great High Priest of our profession. 

" Oh may the prospect fire 

Our hearts with ardent love, 
Till wings of faith and strong desire 
Bear every thought above." Steele. 

"Whether it be by slow or rapid strides we 
reach the river that separates " the goodly land 
from ours," as we approach its nearest bank, 
our vision, becoming spiritualized, shall discern 
upon the farther shore myriads of those " who 
have gone up out of great tribulation, and have 
washed their robes and made them white in 
the blood of the Lamb," coming down to cheer 
us as we cross, to welcome us as we get over, 
and conduct us to the palace of the King, 
where we shall join with holy angels and the 
redeemed in singing the song of " Blessing, and 
honor, and glory, and power, be unto him that 
sitteth upon the throne, and unto the Lamb for 
ever and ever. Amen." 



AN 



ILLUSTRATED AND DESCRIPTIVE 



CATALOGUE 



OF 



SABBATH SCHOOL BOOKS. 



Published and For Sale by 
PERKINPINE & HIGGINS, 

56 North Fourth Street, 

PHILADELPHIA. 



TO OUR FRIENDS AND PATRONS. 



We take pleasure in presenting our friends and patrons, 
and all others interested in Sunday-school Literature, with 
the following Illustrated and Descriptive list of our own 
publications. We cordially invite such to give it a careful 
examination, and would suggest its preservation 
for future reference. These books are well printed 
on good white paper, from clear, readable type. They are 
well illnstrated, as will be seen by the samples given, and 
some of them quite profusely. The binding is neat and 
attractive, so that in every way the outside appearance of 
the book inclines the reader in its favor. We are gratified 
to know that most of them have received the warmest com- 
mendation, both from the religious press and from schools 
that have them in their libraries. Calculated to elevate the 
character and incite to the practical exhibition of Christian 
principle, they are so written as to interest while they 
profit. 

Scenes and characters of daily life are brought to view, 
impressing the mind with a sense of reality, and teaching 
plain and simple duties, such as are near to all readers. 

It is the opinion of some that manv of the Sabbath-school 

2 



PERKINPINE & HIGGINS. PHILADELPHIA. 



books now published draw pictures of Christian effort and 
duty so overstrained and exceptional, that the only effect 
produced is admiration of certain great deeds performed 
or heavy burdens borne, which the youthful reader feels 
will rarely, if ever, fall to his lot either to do or to suffer, 
while the enforcement of the more common duties of life 
is neglected. We think the views of such will be fully met 
in the majority of the books of this list. While they care- 
fully avoid sectarian bias, they are well suited to the 
Sunday-school Libraries of all evangelical churches. The 
prices will be found unusually reasonable for books of the 
size and style, specially so, when the discount which 

WE UNIFORMLY MAKE TO SCHOOLS IS DEDUCTED. 

In addition to our own, we keep a very large assortment 
of Sabbath-school Books, &c, carefully selected from the 
catalogues of all the leading publishers and societies, which 
we sell at the lowest prices. Any books or other Sabbath- 
school requisites which we may not have on hand, we will 
procure to meet orders. Books exchanged, if tjnsatis- 

FACTOKY. 

A catalogue containing names and prices of several 
thousand volumes sent, free, to any address on application. 

PERKINPINE & HIGGINS. 

56 North Fourth Street, 

philadelphia. 



FERNSIDE LIBRARY. 




6 Volumes. 16mo., muslin. $7.50. 

23 ILLUSTRATIONS. 

4 



PERKINPINE & HIGGINS, PHILADELPHIA. 



The Errand Boy, or your Time is your 
Employer's. 

16mo., muslin. Four Illustrations $1.25 

The story of a boy in London who, by steady effort, over- 
came temptations,, and gradually acquired a competent sup- 
port for his mother and himself. It contains incidents such 
as are happening in the every-day life of many of the chil- 
dren in our mission schools, and teaches in a clear and in- 
teresting manner the duties and temptations of errand boys. 

Ann Ash, or Kindness Rewarded. 

16mo., muslin. Four Illustrations $1.25 

A very interesting narrative of a little girl adopted by an 
honest village couple, in place of one they had lost. It is 
full of useful lessons told in a simple and touching manner. 
The story unfolds a beautiful example of piety in humble 
life. 

Anne Dalton, or Hotv to be Useful. 

16mo., muslin. Four Illustrations $1.25 

A story of two sisters, one plain in appearance and slow 
at learning, but earnestly desirous to do right and make 
herself useful; the other, pretty, quick and selfish. It 
teaches the superiority of goodness of heart over mere per- 
sonal and mental advantages, and the lesson is enforced in 
a very interesting manner. "With it is bound up another 
story called "The Grumbler/' illustrating the grace of pa- 
tience. 

The Convict's Sons. 

16mo., muslin. Four Illustrations $1.25 

An account of the difficulties which two sons of an English 
convict have to encounter on account of the bad name of 
the father. The " S. S. Times" says of it : The story is well 
told and deeply interesting, and its moral and religious 
character is of the highest tone. It is very suitable for a 
Sunday-school library book." 



ROSEDALE LIBRARY. 



^ 




Volumes. 16mo., muslin. 

24 ILLUSTRATIONS. 

6 



$6.00. 



PERKINPINE & HIGGINS, PHILADELPHIA. 



Don't Say So, or You may be Mistaken. 

16mo., muslin. Three illustrations $1.25 

A family of English laborers are reduced to extreme 
poverty, but do not lose their confidence in God, nor forget 
Him when returning prosperity crowns their labors. Their 
history teaches in an affecting manner the duty of trust iu 
God. 

The Two Firesides, or the Mechanic and 
Tradesman* 

16mo., muslin. Four Illustrations $1.25 

A well-written narrative of a tradesman and mechanic, 
both in modest circumstances, but contrasting strongly as 
to all that constitutes domestic comfort. The importance 
of cheerful, loving, contented minds in making home 
happy is set forth in a very interesting manner. 

The above six volumes are put up in a neat box and sold 
as The Fernside Library. Price $7.50. 

Kate Kemp, and the Swan's Egg. 

16mo., muslin. Four Illustrations $1.00 

Two destitute orphans are taken care of by their uncle, 
who is a plain but respectable farmer. One is proud and 
selfish, while the other is constantly devoting herself to the 
comfort and happiness of those around her. The beauty of 
a humble life of self-denial, coupled with fervent faith in 
God, is simply but eloquently pictured, and the interest of 
the narrative draws attention to an earnest practical lesson. 

Joe Fulwood, or Honesty and Perseverance 
Triumphant. 

16mo., muslin. Four Illustrations $1.00 

A story detailing the hardships and trials of a sickly lad, 
whose father had been an operative in a mill, and had died 
leaving his son unprovided for. The persevering, honest 



ROSEDALE LIBRARY. 




6 Volumes. 16mo., muslin. 



$6.00. 



24 ILLUSTRATIONS. 

8 



PERK1NPINE & HIGGINS, PHILADELPHIA. 



industry of the boy triumphs over severe difficulties, and 
secures him an honorable position in life. 

Little Jane, or the Reward of Well-Doing. 

16mo., muslin. Four Illustrations $1.00 

A little girl stolen from her friends by a miserable old 
woman for the sake of her labor, but finally rescued and 
restored to a happy home. The story teaches the lesson of 
judicious charity, bringing brightness and blessing as a 
constant return. Interesting and full of instruction. 

Henry Arden, or it is only a Pin. 

16mo., muslin. Four Illustrations $1.00 

The story of a young man who rose to fortune from 
humble beginnings. It illustrates the importance of careful- 
ness in small matters. 

Honest Gabriel, or the Reward of Per- 
severance. 

By Mary Howitt. 16mo., muslin. Four Illustra- 
tions $1.00 

A thoroughly English story in all its scenes and incidents, 
but bringing out the virtues of perseverance and sturdy 
honesty, combined with a humble trust in God, in a manner 
calculated to make a deep impression on the minds of the 
young. The story is written in a fresh and vigorous style, 
and will surely interest and profit all who read it. 

The Little German Drummer Boy. 

16mo., muslin. Four Illustrations $1.00 

A drummer boy of the French army under Napoleon. 
The story is translated from the German, and pictures in 
vivid colors the horrors of war, parental affection and the 
duty of self-sacrifice for the good of others. 

The last six volumes form the The Rosedale Library. 
Price, in a neat box, $6.00. 

9 



SOLDIER BOY'S LIBRARY. 




5 Volumes. 16mo„ muslin. 

18 ILLUSTRATIONS. 

10 



$5.00. 



PERKINPINE & HIGGINS, PHILADELPHIA. 



The Boy of Mount Bhigi, or JDo the T>uty 
Nearest to You. 

By Mrs. C. M. Sedgwick. 16mo., muslin. Two 

Steel Plates $1.00 

"It has been written to awaken in those of our young 
people who have been carefully nurtured a sense of their 
duty to those who are less favored, and to teach them that 
they have a treasure to impart to others in the example of 
truth, honesty, fidelity and industry, and in the action of 
hope, patience and kindness." A deeply interesting story. 

Bomantic Belinda, a Book for Girls. 

By Mrs. L. C. Tuthill. 16mo., muslin. Four Il- 
lustrations $1.00 

A story depicting the evils resulting from novel-reading, 
and the struggles of a young girl to overcome pride, self- 
will and romantic expectations by persevering effort, ac- 
companied with prayer and earnest trust in God. 

True Manliness ,or The Landscape Gardener, 

By Mrs. Tuthill. 16mo., muslin. Four Illustra- 
tions : $1.00 

A young man's successful efforts to resist affectation and 
effeminacy are depicted in a very interesting story, bring- 
ing out a variety of character, and leading the reader to 
earnest admiration of true Christian manhood. 

I will be a Soldier. 

By Mrs. L. C. Tuthill. 16mo., muslin. Four Il- 
lustrations $1.00 

The story of an orphan boy rising through earnest strug- 
gles to an honorable position in life. He becomes a West 
Point cadet, takes part in the late war, and everywhere car- 
ries with him a determination to be not only a true patriot, 
but a true Christian, "fighting manfully under the banner 
of Christ against the world, sin and the devil." 
11 



PIONEER LIBRARY. 




3 Volumes. 16mo.. muslin. $4.50. 
14 ILLUSTRATIONS. 



12 



PERKINPINE & HIGGINS, PHILADELPHIA. 



I will be a Sailor. 

By Mrs. L. C. Tuthill. 16mo., muslin. Four Il- 
lustrations $1.00 

A boy educated for the sea becoming a midshipman in the 
U. S. Navy, and serving through the late war with honor 
to himself and credit to the country. 

The last five volumes are put in a neat box and entitled 
The Soldier Boy's Library. Price $5.00. 

Soldiers of the Bible. 

By Rev. TV. Iff. Thayer, author of "The Pioneer 
Boy/' "The Bobbin Boy," <ke. 16mo., muslin. 

Four Illustrations $1.50 

A book in which the scriptural narratives are employed 
to teach the duty and value of patriotism. Oriental cus- 
toms and biblical knowledge are interspersed with facts and 
anecdote in such a manner as to entertain and instruct the 
young. 

Stories from the Creation. 

By Rev. TV. Iff. Thayer. 16mo., muslin. Five 

Illustrations .. $1.50 

Each narrative is given somewhat in detail, and the 
imagination has supplied the broken links, as far as known 
facts will warrant, in order to secure the interest of the 
reader, and at the same time fix vpon the youthful mind 
valuable biblical knowledge. 

Stories of the Patriarchs. 

By Rev. W. 11 Thayer. 16mo., muslin. Four 
Illustrations $1.50 

Sacred biographies brought together in such manner a3 
to attract, instruct and profit youthful readers. Very inter- 
esting, and yet full of biblical facts. 

These three volumes form the Pioneer Library, in a neat 
box. Price $4.50. 

13 



BOARDMAX LIBRARY. 




4 Volumes. 16mo., muslin. $5.00. 

16 ILLUSTRATIONS. 

14 



PERKINPINE & HIGGINS, PHILADELPHIA. 



Haps and Mishaps of the Brown Family ■. 

By Mrs. M. M. Boardman. 16nio., muslin. Four 
Illustrations $1.25 

A narrative illustrating, by a variety of incidents, the in- 
fluence of family training. It is intended for boys and girls, 
but can be read with profit by many older persons. 

The Sister* 's Triumph, a Sequel to Haps 
and Mishaps, 

16mo., muslin. Four Illustrations $1.25 

A story thoroughly religious in tone, comprising scenes in 
the family history of a widow and her three children, re- 
lated in such a manner as to interest, while it conveys at 
the same time lessons of practical value. 

Xellie Gates and the Little Missionary. 

By Mrs. M. M. Boardman. 16mo., muslin. Four 

Illustrations $1.25 

The unhappy, dreamy influence of spiritualism is il- 
lustrated by the life of one reared under its influence, 
while the clear sunny atmosphere of Christianity is well 
depicted in a family with whom she finds a home. Through 
a variety of strange experience she is finally brought to a 
knowledge of ;i the peace that passeth understanding." 

The Mother-in-law, a Sequel to Xellie Gates. 

16mo., muslin. Four Illustrations $1.25 

This volume presents in a very vivid manner the earnest 

desire of the converted soul to be useful and active in the 

Christian life. It is a very interesting sequel to the history 

of Xellie Gates. 

The last four volumes form The Boardman Library, 4 

vols, in a neat box. Price $5.00. 

Blind Xellie?s Boy, and Other Stories. 

By T. S. Arthur. 16mo., muslin. Four Illustra- 
tions $1.00 

A series of life sketches, genial and healthful in their tone, 
15 



MY FAVORITE LIBEAEY 



AjV'J 







^^ear^ 



12 Volumes. 18ma, muslin. $7.50. 

200 ILLUSTRATIONS. 

16 



PERKINPINE & HIGGINS, PHILADELPHIA. 



calculated to elevate the affections and purify the morals. 
The book cannot be read without a gush of sympathizing 
tears ever and anon interrupting the perusal. It will do 
good wherever it goes. 

Clarence, or Self -iv ill and Principle. 

By Mrs. J. E. McConaughy. 18mo., muslin. Three 
Illustrations 60 

A well-written story, showing the evils of unbridled tem- 
per, as exhibited in a boy who, trained by injudicious 
parents, grows up to be a drunkard, a thief and a gambler. 

Our Willie, or Home Teaching. 

18mo., muslin 60 

Containing three different stories, in which is very feel- 
ingly portrayed the false policy of parents making promises 
to their children with no intention of fulfilling them. "The 
Prayer for Life" is a picture which many parents will see as 
too true a likeness of their own hesitating course in the early 
training of their children. 

My Uncle and the Parsonage. 

18mo.. muslin. Three Illustrations 60 

Eeminiscences of a country parsonage in England, by 
one who professes to be the niece of the pastor. Interesting 
in style, it is calculated to exercise a good influence upon 
all its readers. 

Hildah, a Sequel to Patience. 

18mo., muslin. Nineteen Illustrations 63 

The unpleasant consequences of impatience and the 
benefits arising from its opposite are well brought into view 
in a variety of incidents connected with the everyday life 
of a family of children. 

Susan Hawthorne, or Avoid Temptation. 

18mo., muslin. Twenty -one Illustrations 63 

A narrative showing, by incidents in the lives of two 
17 



MY FAVORITE LIBRARY. 

■■Kg - 




^8WS 



12 Volumes. 18mo.. muslin. $7.50. 
200 ILLUSTRATIONS. 

is 



PERKINPINE & HIGGINS, PHILADELPHIA. 



little girls, how much happiness is secured by obedience, 
and the importance of avoiding any temptations to its op- 
posite. 

A Good Grandson, or The Way to Spend 
Bocket~ Money. 

18mo., muslin. Twenty-three Illustrations 63 

The practical lessons of duty which are set forth in this 
volume will be a benefit to all who read it. It inculcates 
the best principles and is of a high religious tone. 

The Two Brothers, or The Little Cowslip 
Gatherers. 

18mo., muslin. Twenty Illustrations 63 

An instructive and amusing book, based on sound moral 
and religious principles and teaching lessons of integrity 
and kindness. The author's varied and pleasing pictures 
introduce us to a well-ordered, happy family, and skillfully 
illustrate the reciprocal duties of the lofty and lowly. 

Rosa, a Sequel to the Two Brothers. 

18mo., muslin. Sixteen Illustrations 63 

Full of incidents, such as are occurring in the daily life 
of almost every child, and combining with them profitable 
lessons of kindness and love. 

Cheerfulness, Ethel's Story of, 

18mo., muslin. Twenty-two Illustrations 63 

Intended to impress upon the minds of children the ad- 
vantages of cheerfulness and the evils attendant upon a 
sullen spirit. 

JPatience, Eth-el's Story of, 

18mo., muslin. Twenty-one Illustrations 63 

Patience and its opposite are strikingly contrasted in this 
simply-told story of child-life, while the importance of 
seeking Divine help in the struggle against an impatient 
spirit is well illustrated. 

19 



MY FAVORITE LIBRARY. 




12 Volumes. 18mo., muslin. $7.50. 

200 ILLUSTRATIONS. 

20 



PERKINPINE & HIGGINS, PHILADELPHIA. 



Household Worlds for Boys and Girls. 

18mo v muslin. Three Illustrations 63 

A collection of short stories and anecdotes intended to 
teach the reader to love and practice those things which 
are true and good. " It seeks to touch the heart and excite 
the nobler impulses of the soul to healthy action." 

Golden Bvle, for Boys and Girls. 

18mo., muslin. Three Illustrations 63 

Another compilation, similar to "Household Words" in 
its character. Interesting and profitable in its tone and 
spirit. 

Glenburnie, The Cottagers of, 

Two volumes. 18mo v muslin. Sixteen Illustra- 
tions $1.25 

The history of a Scotch family, bringing out in a very in- 
teresting manner, illustrations of the importance of per- 
forming well the plain and homely duties of everyday life. 
It is written in a simple style, but contains valuable lessons 
for every reader. 

Contentment, Ethel's Story of, 

18mo., muslin. Fifteen Illustrations 63 

The advantages of contentment are forcibly impressed 
upon the attention of young readers, while their interest 
is excited in the adventures of a family of some five chil- 
dren, who have each and all their struggles with discontent 
and experience the pleasure of its opposite. 

The last twelve volumes form My Favorite Library, in 
a neat box. Price $7.50. 

I will be a Gentleman. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

The manly Christian qualities which are necessary to 
21 



JUVENILE LIBRARY. 







14 Volumes. 18mo., muslin. 

42 ILLUSTRATIONS. 

22 



$9.00. 



PERKINPINE & HIGGINS, PHILADELPHIA. 



make a true gentleman are well contrasted, in this book, 
with the affected politeness which extends no farther than 
outside appearance. 

Onward, Might Onward. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

The necessity of steady, persevering effort to ensure suc- 
cess, and the evils resulting from erratic effort, are forcibly 
impressed upon the mind through this interesting narrative 
of a young artist struggling with his own impetuous spirit. 

Boarding-school Ghirl. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

A narrative of a school-girl's life, inculcating the value of 
true Christian principles and the beauty of a consistent 
performance of duty. Interesting and profitable. 

A Strike for Freedom, or Law and Order. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

The story of six boys who run away from a boarding, 
school and undertake to camp in the woods. Their expe- 
rience is a very unpleasant one, and sets forth very vividly 
the duty of obedience to law and order, and the evils result- 
ing from resistance to proper authority. 

Anything for Sport. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

The history of a boy who, making mere amusement his 
chief object in life, reaps a broken constitution and an in- 
jured reputation as the appropriate fruits, but repents in 
time to commence a new life. Other characters are intro- 
duced as succeeding in life by earnest industry and manly 
conduct, joined to the influence and practice of Christian 
precepts and living. Interesting and instructive. 
23 



JUVENILE LIBRARY. 




14 Volumes. 18mo., muslin. $9.00. 

42 ILLUSTRATIONS. 

24 



PERKINPINE & HIGGINS, PHILADELPHIA. 



Mary Leeson, The Childhood of. 

By Mary Howitt. 18mo., muslin. Three Illus- 
trations.. 65 

The story illustrates the importance of laying a founda- 
tion of truth, obedience and love in the early education of 
children. It is written with great simplicity, and is certain 
to interest and instruct its readers. 

When are ive Happiest? or The Little 
Came?*ons. 

18mo., muslin. Two Illustrations 65 

A family of six children left without their mother have 
the advantage of an earnest Christian governess, who, by 
her constant precept and example, teaches them the best of 
lessons, that true happiness comes from self-conquest and 
sincere love of Christ. 

Hurrah for New England, or The Virginia 
Boy's Vacation. 

ISmo., muslin. Two Illustrations 65 

A Virginia hoy visits New England and takes a fishing 
cruise in the vicinity of the Bay of Newfoundland. His 
trip is attended with some interesting incidents, and the 
story inculcates good religious principles. 

The Boy of Spirit. 

18mo., muslin. Two Illustrations 65 

The difference between true and false courage is well il- 
lustrated in this interesting story, bringing out various inci- 
dents of school-boy life, and earnestly impressing the truth 
that "he that ruleth his own spirit is greater than he that 
taketh a city." 

I will be a Lady. 

By Mrs. L. C. Tuthill. 18mo., muslin. Two Il- 
lustrations 65 

An interesting narrative, bringing out the lesson that the 
25 



JUVENILE LIBRARY. 




14 Volumes. 18mo.. muslin. S9.00. 
42 ILLUSTRATIONS. 



PERKINPINE & HIGGINS, PHILADELPHIA. 



true lady is she who makes the pervading principle of her 
life the golden rule, " Do unto others as you would that they 
should do unto you." 

The People of Bleaburn. 

18mo., muslin. Two Illustrations 65 

No one can read it without being made better, by getting 
from it some hints at least of the preparation of head and 
heart for those scenes of poverty, suffering and sickness 
which enter into our human lot and cannot always be es- 
caped. In a form that will invite attention it enforces 
duties to be discharged, portrays qualities of head and heart 
to be cultivated, exhibits, either as warning or encourage- 
ment, conduct to be avoided or imitated in every human 
life. 

Happy Days. 

18mo., muslin. Two Illustrations 65 

Conversations and incidents in the daily intercourse of a 
mother and her children, introducing valuable information 
on various subjects in a pleasing style. There is also bound 
up with it a very excellent temperance story, called " The 
Warning." 

Ellen Stanley. 

18mo. muslin. Nine Illustrations 65 

A collection of short stories and poems. A direct Chris- 
tian influence pervades the entire compilation. It is an 
excellent book for any Sabbath-school-library. 

Keeper's Travels. 

18mo., muslin. Eight Illustrations .65 

The adventures of a dog, written in such a way as to 
teach how many troubles may result from one act of negli- 
gence ; how one error or dereliction from the path of right 

27 



THE YOUTH'S PICTORIAL LIBRARY. 




9 Volumes. Square 16mo. 
436 ILLUSTRATIONS. 



PERKINPINE & HIGGINS, PHILADELPHIA. 



may expose us to a whole train of vices and sorrows. 
Amusing and instructive. 

The last fourteen volumes are put in a neat box and sold 
as The Juvenile Library, for boys and girls. Price $9.00. 

The Youth 9 s Pictorial Library. 

Nine volumes. 436 Illustrations. Square 16ino., mus- 
lin $4.50 

Stories of Foreign Countries. 

Tales of the Great and Brave. 

Stories of Natural History. 

Stories of Animals. 

Christmas Stories. 

Poems for Little Folks. 

Casper's Adventures. 

History of Birds. 

Fables in Verse. 
A good collection for young children, each book being 
composed of short sketches on various subjects, each sketch 
having one or more Illustrations. 

Sunday -school Speaker, or Exercises for 
Anniversaries and Celebrations. 

By Rev. John Kennedy, D. D. 18mo., muslin 60 

Sunday -school Celebration Book. 

A collection of Dialogues and Speeches for anni- 
versaries. By Miss Toy and Mrs. Knowles. 
18mo., muslin 60 

The Anniversary Speaker, or Young Folks 
on the Sunday -scliool Platform. 

A collection of addresses, <fec, for celebrations. By 
Rev. N. Heston, late Pastor of State Street 
Congregational Church, Brooklyn. 18mo., mus- 
lin 60 

29 



LIFE IN THE ARMY. 




12mo., muslin. 

4 ILLUSTRATIONS. 

30 



PERKINPINE & HIGGINS, PHILADELPHIA. 



The Anniversary Speaker, Second Series. 

By Eev. N. Heston. 18mo., muslin 60 

Over 30,000 of the above Speakers have been sold. 

The Sunday-school Teacher's Improved 
Class Book. 

Will last a class of ten scholars three years with 
proper care. Per dozen $1.00 

Life in the Army in the Departments of 
Virginia and the Ghilf. 

Including Observations in New Orleans. With an 
account of the author's life and experience in 
the ministry. By Eev. J. C. Gregg. 12mo., 

muslin. Four Illustrations $1.25 

A narrative of chaplain life in the army, containing much 
that is interesting, instructive and profitable. 

Illustrative Gatherings. 

A manual of anecdotes, facts, figures, proverbs, 
quotations, &c, &c, adapted for Christian 
teaching. By Eev. G. S. Bowes, Eector of Chil- 
lenden, Kent, England. Two volumes 12mo., 

muslin, each $1.75 

Choice collections of illustrations arranged in clear order, 
with a copious index. Sabbath-school teachers will find 
them invaluable, giving them a constant supply of apt 
quotations and striking facts with which to fasten their 
teaching on the minds of scholars. They have met with 
the warmest commendations from the press and pulpit. 

The American Temperance Spelling Book. 
For the use of Public and Sabbath- 
scliool. 

By Eev. T. Sovereign. Half bound 25 

Per dozen $2.25 

31 



PERKINPINE &. HIGGINS, PHILADELPHIA. 



Select Lessons from the Holy Scriptures. 

Adapted to responsive readings in Sunday-schools. 

By Rev. H. Mattison, D. D. 18mo., 216 pp. 

Half bound, per dozen $3.60 

It consists of 200 lessons of about 20 verses each, includ- 
ing all the more interesting portions of the Bible, for Sun- 
day-school reading. The verses are numbered as in the 
Bible, so that it can be used with or without Bibles. It is 
designed to be used in the alternate reading which is being 
generally introduced as a part of the opening exercises in 
Sabbath- schools. It secures lessons of interest te the 
scholars, saves time in selecting, and is printed in larger 
type than the Bible which is mostly used. 

The Bible Defended against the Objections 
of Infidelity. 

Being an Examination of Scientific, Historical, 
Chronological and other Scripture Difficulties. 
By Rev. W. H. Brisbane, A.M. 12mo., muslin. .75 
Very useful for reference, to all who meet with difficulties 
in their Scripture lessons. 

The Immortality of the Soul. 

Considered in the light of the Holy Scriptures, the 
Testimony of Reason and Nature, and the various 
Phenomena of Life and Death. By Rev. Hiram 
Mattison, D. D. 12mo., muslin $1.50 

The Resurrection of the Body. 

Considered in the light of History, Philosophy 
and Divine Revelation. With an Introduction 
by Rev. M. Simpson, D. D., one of the Bishops 
of the M. E. Church. By Rev. H. Mattison, D. D. 

12mo., muslin $1.55 

The above works are valuable to all who are interested in 
the doctrines of which they treat. They form a compend 
of information as to the various theories, and contain a 
plain statement of the scriptural doctrines. 
32 



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